LIBRARY  OF  PRINCETON 


OCT  I  52003 


THEOLOGICAL  SEMINARY 


LECTURES 


ACTS    OF    THE    APOSTLES. 


BY   THE   LATE 

JOHN   DICK,   D.  D. 

PROFESSOR    OF    THEOLOGY    OF   THE    UNITED    SECESSION    CHURCH,    tiL>"<?OW 
AUTHOR   OF    "lectures   ON   THEOLOGY,"   ETC, 


SECOND   EDITION, 


NEW    YORK: 

ROBERT    CARTER    &    BROTHERS 

No.    630    BROADWAY. 

185Y. 


PREFACE 


The  following  Lectures  were  first  published  in  two  volumes, 
which  appeared  at  different  times.  The  origmal  desiffn  of  the 
Author,  was  to  illustrate  the  principal  events  in  the  histor}'  of  the 
Church,  from  the  ascension  of  Christ  to  the  meeting  of  the  Council 
of  Jerusalem.  He  was  afterwards  induced  to  extend  the  selection 
of  passages  to  the  end  of  the  Book  ;  and  of  these  the  chief  subject 
is  Paul,  to  whose  labours  and  sufferings  the  narrative  confines  our 
attention.  The  Lectures  have  been  revised,  and  are  now  presented 
to  the  Public  in  one  volume. 


A..-1.,0«X^CS-' 


CONTENTS 


LECTURE    I. 

THE    RESURRECTION    OF    CHRIST,   HIS   LAST   INTERVIEW   WITH   HIS   DISCI-     Fage. 
PLES,    AND    HIS    ASCENSION    TO   HEAVEN 7 

LECTURE    IL 

THE   DAY   OF  PENTECOST. 20 

LECTURE    in. 

THE    FORMATION    AND   ORDER    OF    THE   PRIMITIVE    CHURCH.  ...         31 

LECTURE    IV. 

THE  LAME  MAN  CURED  BY  PETER  AND  JOHN. 46 

LECTURE  V. 

PETER  AND  JOHN  EXAMINED  BY  THE  COUNCIL 58 

LECTURE    VL 

ANANIAS   AND    SAPPHIRA. 72 

LECTURE    VII. 

THE   COUNSEL   OF   GAMALIEL 85 

LECTURE    VIII. 

THE  INSTITUTION   OF   DEACONS,   AND   THE  HISTORY  OF   STEPHEN.        -  .        98 

LECTURE    IX. 

THE   MARTYRDOM   OF   STEPHEN Ill 

LECTURE    X. 

THE   HISTORY  OF   SIMON   MAGUS 123 

LECTURE   XI. 

THE   CONVERSION   OF   THE   ETHIOPIAN   EUNUCH 136 

LECTURE    Xn. 

THE   CONVERSION   OF  PAUL ...      149 

LECTURE    XIII. 

THE   CONVERSION   OF   CORNELIUS 163 


VI  CONTENTS. 

LECTURE    XIV.  P,.e. 

HEROD    AND   PETEK. •  .  .      176 

LECTURE    XV. 

PAUL  AND  BARNABAS  IN  LTSTRA. 190 

LECTURE    XVL 

THE   COUNCIL   OF   JERUSALEM 202       <4lL 

LECTURE    XVn. 

THE   MISSION   OF   PAUL   AND   SILAS    TO   MACEDONIA 220 

LECTURE    XVIIL 

THE   CONVERSION    OF    THE   JAILOR   OF  PHILIPPI 234 

LECTURE    XIX. 

PAUL   AND   SILAS    IN    THESSALONICA   AND   BEREA 248 

LECTURE    XX. 

PAUL   IN   ATHENS 261 

LECTURE    XXI. 

PAUL   IN   CORINTH 276 

LECTURE    XXII. 

PAUL   IN   EPHESUS 290 

LECTURE    XXIII. 

THE  UPROAR  IN  EPHESUS 304 

LECTURE    XXIV. 

THE    LAST   INTERVIEW   OF   PAUL   WITH   THE   ELDERS   OF    EPHESUS.     .  .      319 

LECTURE    XXV. 

PAUL   IN   JERUSALEM • 335 

LECTURE    XXVI. 

PAUL   BEFORE    THE   COUNCIL 349 

LECTURE    XXVII. 

PAUL    BEFORE   FELLX 363 

LECTURE    XXVIIL 

PAUL    BEFORE   FESTUS    AND   AGRIPPA 377 

LECTURE    XXIX. 

PAUL  IN  MALTA  AND  ROME.   .     .  393 


LECTURES,    &( 


LECTURE  I. 


THE    RESURRECTION    OF   CHRIST  ;    HIS   LAST  INTERVIEW   WITH   HIS  DISCIPLES ; 
AND   HIS   ASCENSION    TO   HEAVEN. 

,  Acts  i.  1 — 11. 

We  are  prompted  by  curiosity  to  inquire  into  the  origin  of  nations, 
to  trace  their  progress  from  rudeness  to  refinement,  and  to  mark  the 
steps  by  which  they  rose  to  eminence  in  power,  in  wealth,  and  in 
knowledge.  To  these  subjects  the  researches  of  profane  history  are 
directed ;  and  while  its  pages  communicate  instruction  and  enter- 
tainment to  every  reader,  they  particularly  engage  the  attention  of 
the  statesman,  who  derives  from  them  a  more  extensive  acquain- 
tance with  mankind,  and  is  enabled  to  add  to  his  experience  the  ac- 
cumulated wisdom  of  ages. 

To  a  Christian  the  history  of  the  Church  must  appear  more 
worthy  of  notice  than  the  revolutions  of  empire.  A  society,  towards 
which  Providence  has,  in  all  ages,  exercised  a  particular  care,  pre- 
sents an  interesting  object  of  inquiry ;  and  must  exhibit,  in  the  de- 
tail of  events, ,  admirable  proofs  of  the  power,  and  wisdom,  and 
goodness  of  God.  Its  history  is  the  history  of  religion ;  of  the  ac- 
complishment of  a  long  series  of  prophecies  ;  of  the  execution  of  a 
scheme,  to  which  all  the  other  parts  of  the  divine  administration  are 
subservient. 

The  early  periods  of  the  history  of  nations  are  generally  en- 
veloped in  fable ;  and  although  the  truth  could  be  discovered 
through  the  veil  which  conceals  it,  would,  for  the  most  part,  present 
little  that  is  w^orthy  to  be  knoAvn.  The  human  race  may  be  con- 
sidered as  then  in  a  state  of  infancy.  Their  ideas  are  few  and 
gross,  their  manners  are  barbarous,  and  their  knowledge  of  arts  is 


8  LECTURE    r. — CHAPTER    I.    1 — 11. 

confined  to  some  simple  operations  performed  without  elegance  or 
skill.  The  history  of  the  first  age  of  the  Christian  Church  is  more 
instructive  and  engaging  than  that  of  any  subsequent  period.  It  is 
splendid,  because  it  is  miraculous  ;  it  is  edifying,  as  it  records  many 
noble  examples  of  faith,  charity,  patience,  and  zeal ;  it  arrests  the 
attention  and  touches  the  heart,  by  displaying  the  triumph  of  the 
gospel  over  the  combined  malice  and  wisdom  of  the  world. 
•  As  a  record  of  the  Acts,  or  proceedings  of  the  Apostles,  in  col- 
lecting and  modelling  the  Church,  this  book  forms  a  valuable  por- 
tion of  Scripture.  It  contains  information  upon  subjects  of  great 
importance  ;  the  miraculous  manner  in  which  those  simple  and  mi- 
lettered  men  were  qualified  for  their  arduous  work ;  the  means  by 
which  the  Church  was  founded,  and  rose  to  a  holy  temple  in  the 
Lord  :  the  rapidity  with  which  the  gospel  was  propagated  ;  the  op- 
position which  was  made  to  it  by  Jews  and  Gentiles ;  and.  the 
causes  to  which  its  unexampled  success  should  be  ascribed.  The 
narrative  is  written  in  a  plain  and  artless  manner  ;  and  our  pleasure 
in  perusing  it  suffers  no  abatement  from  the  suspicion  of  misinfor- 
mation, or  partiality  in  the  writer. 

The  historian,  as  we  learn  from  the  introductory  verses,  was  the 
same  person  who  published  the  Gospel,  which,  fiom  the  earhest 
ages,  has  been  uniformly  attributed  to  Luke.  He  was  alive  during 
the  events  which  he  records,  was  an  eye-witness  of  many  of  them, 
and  inquh-ed,  we  may  believe,  into  the  rest,  with  the  same  diligence 
which  he  used  in  compiling  his  Gospel.  Although  he  was  not  one 
of  the  Apostles,  yet  he  lived  in  habits  of  intimate  correspondence 
with  them ;  and  the  Church  has,  from  the  beginning,  received  his 
writings  as  of  equal  authority  with  theirs. 

I  propose  to  deliver  a  course  of  Lectures  on  some  passages  of  this 
book,  selecting  such  as  relate  the  more  remarkable  events  in  the 
history  of  the  primitive  Church.  Of  those  passages  it  is  not  my  in- 
tention to  give  a  minute  explanation,  but  to  illustrate  the  principal 
topics,  and  to  deduce  such  instructions  as  they  seem  to  suggest. 
Conformably  to  this  plan,  I  shall  at  this  time  confine  your  attention 
to  three  points,  to  which  the  verses  now  read  have  a  reference ;  the 
resurrection  of  our  Lord  Jesus  Christ  from  the  dead  ;  his  last  inter- 
view with  his  disciples  ;  and  his  ascension  to  heaven. 

I.  The  first  point  which  claims  our  notice  in  this  passage,  is  the 
resurrection  of  our  Saviour,  of  which  Luke  makes  mention  in  the 


LECTURE    I. CHAPTER    I.     1 11.  9 

third  verse.  "  To  whom  also,"  tliat  is,  to  the  Apostles  whom  he 
had  chosen,  "  he  showed  himself  alive  after  his  passion,  by  many 
infallible  proofs,  being  seen  of  them  forty  days."  The  resurrection 
of  Christ  is  an  article  of  great  importance  in  our  religion,  the  fouii- 
dation«upon  which  its  other  doctrines  rest,  and  by  which  the  faith 
and  hope  of  his  followers  are  sustained.  ''  If  Christ  be  not  risen," 
says  Paul,  "  then  is  our  preaching  vain,  and  your  faith  is  also 
vain.  Yea,  and  we  are  found  false  witnesses  of  God  ;  because  we 
have  testified  of  God,  that  he  raised  up  Christ ;  whom  he  raised  not 
up,  if  so  be  that  the  dead  rise  not.  For  if  the  dead  rise  not,  then 
is  not  Christ  raised.  And  if  Christ  be  not  raised,  your  faith  is  vain  ; 
ye  are  yet  in  your  sins.  Then  they  also  which  have  fallen  asleep 
in  Christ  are  perished."  Such  evidence,  as  should  leave  no  doubt 
in  the  cautious  and  inquisitive  mind,  was  necessary  to  establish  a 
fact  upon  which  so  much  depended.  Luke  affirms,  that  Jesus 
showed  himself  alive  to  his  disciples,  "  after  his  passion,"  that  is, 
after  his  sufferings  and  death,  by  many  "  infallible  proofs."  The 
word  signifies  signs,  tokens,  or  evidences,  which  were  so  numerous 
and  decisive,  that  it  was  impossible  for  those  who  saw  them  to  be 
mistaken.  He  refers  to  the  frequent  appearance  of  Christ,  of  which 
not  less  than  eight  are  recorded  by  the  Evangelists,  besides  many 
more  which  may  have  taken  place  during  the  forty  days  between 
his  resurrection  and  ascension ;  and  to  the  methods  which  he  used 
to  convince  the  disciples,  by  calling  upon  them  "  to  handle  him  and 
see,  that  a  spirit  had  not  flesh  and  bones  as  he  had,"  and  by  eating, 
drinking,  and  conversing  with  them  in  a  familiar  manner. 

It  is  vain  to  insinuate,  that  the  Apostles  might  be  imposed  upon 
by  the  power  of  imagination,  which  the  eagerness  of  their  wishes 
and  expectations  had  excited,  and  might  thus  fancy  that  they  saw 
what  had  no  real  existence.  It  does  not  appear  that  they  actually 
expected  the  resurrection  of  their  Master ;  but,  on  the  contrary, 
there  is  reason  to  think,  that  they  had  almost  given  over  all  hope 
of  that  event.  Wken  the  women,  who  had  been  at  the  sepulchre, 
told  them  of  it,  their  words  seemed  as  "  idle  tales  ;"  and  the  two 
disciples  on  the  road  to  Emmaus  may  be  supposed  to  have  expressed 
the  sentiments  and  feelings  of  their  brethren,  when  they  said,  "  We 
trusted  that  it  had  been  he  which  should  have  redeemed  Israel  j" 
manifestly  using  the  language  of  disappointment  and  despondency. 
In  such  a  state  of  mind,  there  was  no  room  for  imagination  to 
operate.     It  will  be  still  more  evident,  that  they  were  not  under  its 

2 


10  LECTURE    I. CHAPTER    I.     1 11. 

influence,  if  we  consider,  that  some  of  the  appearances  were  made, 
not  to  a  soUtary  individual,  but  to  several  of  the  disciples  at  once,  in 
one  instance  to  five  hundred  brethren,  who  could  not  all  have  been 
deluded  at  the  same  moment  by  a  phantom  of  their  own  brain  :  that 
the  appearances  were  not  transient,  but  lasted  for  a  considerable 
time,  so  that  the  spectators  had  full  leisure  to  examine  them  ;  that 
some  of  them  were  sudden,  or  without  warning,  and  others  were 
the  consequence  of  previous  appointment ;  that  they  frequently  took 
place,  not  in  the  night  when  the  mind  is  more  subject  to  illusion, 
but  in  the  day  when  the  disciples  were  composed,  and  all  their 
senses  were  awake  ;  and  that  the  interviews  were  not  distant  and 
silent,  but  Jesus  famiharly  associated  with  the  Apostles,  and  gave 
all  the  satisfaction  which  the  most  incredulous  among  them  could 
demand.  From  these  circumstances,  there  does  not  remain  the 
shghtest  ground  to  suspect  that  the  Apostles  themselves  were  de- 
ceived ;  and  the  only  question  now  to  be  determined  is,  whether 
they  have  deceived  us. 

Infidels  object,  that  the  Apostles,  who  were  interested  persons  were 
the  only  witnesses  of  the  resurrection,  and  that  Jesus  did  not  show 
himself  to  the  Sanhedrim  and  the  inhabitants  of  Jerusalem,  as  he 
ought  to  have  done,  that  the  reahty  of  the  event  might  be  placed  be- 
yond dispute.  They  afl^rm,  that  on  this  account  the  whole  narra- 
tive is  suspicious.  There  is  one  important  circumstance,  which,  per- 
haps, they  willingly  forget,  that  the  enemies  of  Jesus  were  the  first 
and  immediate  witnesses  of  the  resurrection,  that  event  having  taken 
place,  according  to  Matthew,  in  the  presence  of  the  Roman  soldiers, 
not  before  the  eyes  of  the  disciples.  Sufficient  reasons  have  been 
assigned  why  he  did  not  appear  to  the  rulers  and  people  of  tlie  Jews, 
which  your  time  will  not  permit  me  fully  to  state.  It  may  be  re- 
marked, that  although  this  demand  had  been  complied  with,  and 
our  Lord  had  resorted  after  his  resurrection  to  the  temple,  and  walked 
in  the  streets  of  Jerusalem,  it  is  by  no  means  certain  that  the  pur- 
pose which  is  pretended  would  have  been  gained.  We  have  no 
ground  to  think,  that  tlie  Jews,  who  would  not  believe  the  testimony 
of  Moses  and  the  Prophets,  nor  the  evidence  of  our  Saviour's  mira- 
cles, would  have  Ijelievcd,  although  they  had  seen  him  risen  from 
the  dead.  But  upon  the  supposition,  that  they  had  been  convinced 
by  this  last  and  seemingly  irresistible  proof,  the  truth  of  his  resurrec- 
tion would  have  been  as  much  perplexed  as  ever  by  the  cavils  of 
free-thinkers.     We  should  have  been  told  of  the  superstition  and 


LECTURE    I. CHAPTER    I.     1 11.  11 

credulity  of  the  Jews,  and  of  their  national  pride,  which  disposed 
them  fondly  to  embrace  any  story  tliat  seemed  to  realise  their 
boasted  hopes  of  the  Messiah ;  and  whereas  now  the  testimony  of 
the  Apostles  is  corroborated  by  the  trying  and  perilous  circumstances 
in  which  they  were  placed,  the  whole  would  then  have  been  repre- 
sented as  an  imposture,  concerted  between  them  and  their  country- 
men, and  first  promulgated  where  it  was  sure  to  be  received,  and 
no  person  had  either  inclination  or  power  to  detect  it.  I  shall  only 
farther  observe,  that  if  there  be  satisfactory  proof  that  Christ  did  ap- 
pear to  the  Apostles,  we  are  bound  to  acquiesce  in  their  solemn  testi- 
mony ;  and  that  nothing  can  be  more  unreasonable  than  to  demand 
more  evidence  than  is  sufficient,  or  to  reject  sufficient  evidence,  be- 
cause it  is  not  presented  in  that  form  which  we  prefer. 

After  this  general  observation,  I  may  appeal  to  every  unprejudiced 
person,  whether  there  is  any  thing  in  the  narrative  of  this  transac- 
tion, in  its  general  complexion,  or  its  particular  parts,  which  gives 
countenance  to  the  suspicion  of  imposture ;  or  rather,  whether  it 
does  not  bear  unequivocal  marks  of  simplicity,  candour,  and  the 
sacred  love  of  truth.  Let  it  be  farther  considered,  that  the  testimony 
of  the  Apostles  was  given  in  public,  and  before  the  persons  who 
were  above  aU  concerned  to  detect  a  falsehood,  and  possessed  the 
means  of  detecting  it ;  that  it  was  consistent  and  uniform,  there  not 
being  a  single  instance  of  retractation  or  variation  among  the  wit- 
nesses ;  that  no  motive  can  be  assigned  for  their  conduct  if  it  was 
false,  as  in  that  case  they  could  not  expect  to  be  believed,  and  the 
only  prospect  before  them  was  that  of  persecution  and  death  in  this 
world,  without  the  hope  of  a  recompense  in  the  next ;  that  they  did 
not  require  men  to  give  credit  to  their  smiple  testimony,  but  appealed, 
in  confirmation  of  it,  to  miracles  wrought,  as  they  affirmed,  by  the 
power  of  him  who  had  been  raised  from  the  dead  ;  and,  finally,  that 
this  testimony  was  believed  by  thousands  of  Jews  and  Gentiles,  al- 
though their  prejudices  against  it  were  the  strongest  imaginable.  I 
challenge  all  the  infidels  in  the  world  to  produce  a  single  fact,  in  the 
whole  compass  of  history,  supported  by  more  decisive  evidence. 

I  shall  subjoin  a  remark  upon  the  quahfications  of  the  Apostles. 
What  made  those  babblers  so  eloquent ;  those  ignorant  and  illiterate 
men  so  profoundly  skilled  in  the  mysteries  of  redemption ;  those 
cowards  so  courageous,  as  to  despise  every  danger,  and  maintain  the 
truth  amidst  the  most  terrible  sufferings  ?  This  change  could  not 
hare  been  effected  by  their  Master,  if  he  was  still  lying  in  the  grave ; 


12  LECTURE    I. CPArTER    I.    1 11. 

and  it  is,  therefore,  a  proof  that  he  had  risen  from  it,  and  performed 
the  promise  which  we  shall  immediately  proceed  to  consider. 

II.  Our  attention  is  next  called  to  the  interview,  which  took  place 
between  our  Lord  and  his  disciples  prior  to  his  ascension.  It  is 
mentioned  in  the  sixth  verse  :  "  When  they  therefore  were  come  to- 
gether, they  asked  of  him,  saying.  Lord,  wilt  thou  at  this  time  re- 
store again  the  kingdom  to  Israel."  It  seems  to  be  the  same  meet- 
ing to  which  the  historian  refers  in  the  fourth  verse.  "  And  being 
assembled  together  with  them,  he  commanded  them,  that  they 
should  not  depart  from  Jerusalem,  but  wait  for  the  promise  of  the 
Father,  which,  saith  he,  ye  have  heard  of  me."  We  are  informed, 
that  during  the  forty  days  which  he  spent  upon  earth  after  his  re- 
surrection, he  spoke  to  his  disciples  of  "  the  things  pertaining  to  the 
Icingdom  of  God  ;"  explaining  to  them,  as  far  as  they  were  able  to 
bear  it,  the  nature  of  that  dispensation  which  he  was  about  to  intro- 
duce. But  still  the  old  leaven  of  Jewish  prejudices,  and  carnal  ideas 
of  the  Messiah's  reign,  fermented  in  their  minds.  Although  they 
had  beheld  his  poverty  and  humUity,  and  had  seen  him  put  to  death 
in  the  most  ignominious  manner,  they  had  not  abandoned  the  fond 
and  flattering  thought,  that  he  would  assume  the  character  of  a 
temporal  monarch,  and  establish  the  dominion  of  the  chosen  people 
over  the  tributary  nations.  Such  were  the  notions  with  respect  to 
the  purpose  of  his  mission  and  the  nature  of  his  kingdom,  which 
their  countrymen  had  adopted  from  the  magnificent  language  of 
prophecy,  describing  his  spiritual  power  and  glory  by  metaphors  and 
similitudes  boiTowed  from  the  wealth  and  grandeur  of  earthly  po- 
tentates. To  the  remaining  influence  of  these  notions  upon  their 
minds,  after  all  his  instructions,  we  must  attribute  the  question 
which  the  disciples  put  to  him,  "  Lord,  wilt  thou  at  this  time  restore 
again  the  kingdom  to  Israel  ?"  "  Is  the  time  now  come,  when  thou 
wilt  deliver  thy  people  from  the  oppression  of  a  foreign  yoke,  and 
give  them  the  empire  of  the  world  ?" 

To  this  question  Jesus  did  not  return  a  direct  answer,  but  one 
which  implied  a  reproof  of  that  vain  curiosity  which  had  led  them 
to  propose  it.  "  It  is  not  for  you  to  know  the  times,  and  the  seasons, 
which  the  Father  hath  put  in  his  own  power."  These  words  im- 
port, that  the  revolutions  in  the  civil  and  religious  state  of  the  world 
were  predetermined  by  God,  as  they  are  all  brought  to  pass  by  his 
providence ;  that  he  only  knows  the  order  and  series  of  events ;  and 


LECTXniE    I. CHAPTER    I.     1 11.  13 

'lat,  except  in  those  instances  in  which  he  has  revealed  them  to  us 
hi  the  word  of  prophecy,  we  should  beware  of  attempting  to  discover 
uis  secrets,  and  to  draw  aside  the  veil  which  hangs  over  futurity. 
Let  man  remember  the  limited  nature  of  his  faculties,  and  the  de- 
pendent condition  of  his  mind.  Let  him  be  thankful  for  what  he 
does  know,  and  content  to  remain  ignorant  of  what  his  Maker  has 
been  pleased  to  conceal. 

This  answer,  being  a  rebuke  to  thek  unhallowed  curiosity,  was 
calculated  to  discourage  the  Apostles.  That  they  might  not  be  de- 
jected, and  no  disagreeable  impression  might  be  left  upon  their 
minds,  our  Lord  subjoined  a  promise,  well  fitted  to  comfort  them. 
"  But  ye  shall  receive  power,  after  that  the  Holy  Ghost  is  come  upon 
you ;  and  ye  shall  be  witnesses  unto  me,  both  in  Jerusalem,  and  in 
all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part  of  the  earth." 
In  the  fourth  verse,  "  he  commanded  them  that  they  should  not  de- 
part from  Jerusalem,  but  wait  for  the  promise  of  the  Father." 
What  he  teaches  them,  in  both  verses,  to  expect,  is  the  Holy  Ghost, 
in  a  more  abundant  measure  of  his  influences  than  they  had  yet  re- 
ceived, to  qualify  them  for  the  duties  of  the  Apostleship.  They 
were  appointed  to  be  "  witnesses "  of  Christ  to  the  world ;  to  bear 
pubHc  testimony  to  Jews  and  Gentiles,  concerning  his  doctrine,  his 
miracles,  his  death,  and  his  resurrection.  With  this  view,  they  had 
been  admitted  to  attend  him  from  the  commencement  of  his  minis- 
try to  the  present  moment ;  and  had  enjoyed  frequent  meetings,  and 
intimate  conversation  with  him,  since  his  return  from  the  grave. 
But  now  it  was  farther  necessary,  that  they  should  be  furnished 
with  more  profound  knowledge  of  the  mysteries  of  the  kingdom 
than  they  yet  possessed,  with  higher  capacity  for  reasoning,  with  a 
talent  for  public  speaking,  with  the  gift  of  tongues,  with  a  power  to 
work  miracles  for  the  confirmation  of  thek  testimony,  with  zeal, 
courage,  meekness,  pRidence,  and  unwearied  perseverance.  With- 
out these  qualifications,  they  would  have  been  unfit  for  the  office 
which  their  Master  had  conferred  upon  them.  This,  then,  is  a  pro- 
mise of  "  power,"  of  such  vigour  of  mind,  of  such  intellectual  and 
spiritual  endovratienls,  as  should  fully  prepare  them  for  their  various 
and  difficult  duties. 

The  promise,  for  which  they  were  commanded  to  wait,  our  Sa- 
viour called  "  the  promise  of  the  Father,"  to  inform  his  disciples, 
that  it  is  the  Father  who  sends  the  Holy  Ghost,  to  give  effect  to  the 
death  of  his  Son  in  the  conversion  and  sanctification  of  sinners : 


14  LECTURE    I. — CPAPTER    I.     1 11. 

but  chiefly,  because  his  faithfuhiess  was  pledged  for  the  mission  of 
the  Spirit  in  many  passages  of  the  Old  Testament,  particularly  in 
he  following  words,  which  were  fulfilled  on  the  day  of  Pentecost : 
"  And  it  shall  come  to  pass  afterward,  that  I  will  pour  out  my  Spirit 
upon  all  flesh,  and  your  sons  and  your  daughters  shall  prophesy, 
your  old  men  shall  dream  dreams,  your  )'^oung  men  shall  see  vis- 
ions ;  and  also  upon  the  servants  and  upon  the  handmaids,  in  those 
days,  will  I  pour  out  my  Spirit." 

From  the  mention  of  the  promise  of  the  Spirit,  Jesus  takes  oc- 
casion to  point  out  to  the  disciples  the  difference  between  his  own 
administration  and  that  of  his  forerunner.  "  For  John  truly 
baptized  with  water ;  but  ye  shall  be  baptized  with  the  Holy  Ghost 
not  many  days  hence."  The  Baptist,  although  greater  than  the 
Prophets,  could  only  sprinkle  his  disciples  with  water,  to  signify 
their  purification  from  the  guilt  and  defilement  of  sin ;  but  Jesus 
was  able  to  communicate  the  Spirit  himself  in  his  regenerating  in- 
fluences, and  miraculous  gifts.  To  apply  the  means  of  salvation 
is  the  province  of  the  ministers  of  religion ;  but  the  wisest  and 
holiest  of  them  can  contribute  nothing  to  their  efficacy.  The  source 
of  spiritual  life  and  power  is  the  invisible  Head  of  the  Church, 
"  from  whom  all  the  body,  by  joints  and  hands,  having  nourish- 
ment ministered,  and  knit  together,  increaseth  with  the  increase  of 
God."  The  blessings  of  grace  are  entrusted  to  his  disposal ;  and 
lie  gives  or  withholds  them  at  his  pleasure. 

That  our  Saviour  when  he  made  this  promise,  claimed  no  power 
of  which  he  was  not  possessed,  the  disciples  were  soon  to  be  con- 
vinced by  experience.  They  were  commanded  to  wait  at  Jerusalem 
till  the  promise  should  be  performed.  Accordingly,  we  know  that 
more  than  ten  days  did  not  elapse  between  this  meeting  and  the 
day  of  Pentecost,  when  the  Holy  Ghost  descended  upon  them. 

The  interview  now  described  took  place  immediately  before  his 
ascension  ;  and  the  historian  proceeds  to  relate  the  event. 

ni.  "  And  when  he  had  spoken  these  things,  while  they  beheld, 
he  was  taken  u]),  and  a  cloud  received  him  out  of  their  sight." 
Jesus  had  noAV  fulfilled  all  the  designs  of  his  mission.  He  had  de- 
clared the  counsels  of  God  to  mankind  ;  he  had  offered  himself  upon 
the  cross  as  a  sacrifice  for  sin  ;  and  having  triumphed  over  death, 
he  had  given  his  disciples  sufficient  opportunity  to  assure  themselves 
of  the  truth  of  the  fact.     "  I  have  glorified  thee  on  the  earth ;  I 


I 


LECTURE    I. CHAPTER    I.     1 11.  15 

have  finished  the  work  which  thou  gavest  me  to  do."  There  was 
no  reason  therefore,  why  he  should  prolong  his  stay.  It  was  neces- 
sary that  the  great  High  Priest  of  our  profession,  having  made 
atonement  for  his  people,  should  go  into  the  most  holy  place,  to  pre- 
sent his  blood  and  make  intercession  for  them.  It  was  necessary, 
that  the  Lord  and  King  of  the  Church,  having  vanquished  his 
enemies,  after  a  hard  and  bloody  conflict,  should  ascend  his 
throne  and  receive  the  sceptre  of  universal  dominion.  He  had  fore- 
warned the  disciples  of  his  departure,  both  before  and  after  his 
death  ;  and  lest  they  should  suppose,  when  they  heard  of  his  resur- 
rection, that  he  meant  to  associate  with  them  as  formerly,  he  sent 
his  message  to  them  by  Mary  Magdalene :  "  I  ascend  unto  my 
Father,  and  your  Father,  and  to  my  God,  and  your  God."  Accord- 
ingly, "  when  he  had  spoken  these  things,"  given  them  all  the  in- 
structions which  they  needed,  or  were  able  to  bear,  "  he  was  taken 
up  while  they  beheld,  and  a  cloud  received  him  out  of  their  sight." 
It  appears  from  these  words,  which  represent  him  as  passive  in  his 
ascension,  that  it  was  effected  by  the  power  of  his  Father,  who  had 
engaged  to  reward  his  humiliation,  by  exalting  him  to  glory ;  that 
it  was  not  sudden,  but  gradual,  the  disciples  having  full  leisure  to 
observe  his  ascent  from  the  earth ;  and,  lastly,  that  when  he  had  risen 
to  a  certain  height  in  the  air,  a  cloud  intervened,  and  concealed  him 
firom  their  sight.  They  had  seen  enough  to  qualify  them  to  be  wit- 
nesses of  the  fact. 

This  event,  however  honourable  to  their  Lord,  and  joyful  to  them- 
.  selves,  had  they  understood  its  design,  could  not  fail  to  affect  the 
disciples  in  a  disagreeable  manner,  in  the  first  moments  of  surprise, 
and  while  they  were  not  acquainted  with  the  important  purposes  to 
be  served  by  the  ascension.  To  his  personal  presence  they  had  con- 
ceived a  warm  attachment,  founded  in  esteem  of  his  excellencies, 
and  experience  of  his  friendship.  From  his  lips  they  had  heard 
discourses  replenished  with  wisdom  and  grace ;  and  by  his  hand 
they  had  seen  works  of  the  most  wonderful  and  beneficent  nature 
performed.  He  had  been  their  counsellor  in  difficulties,  and  their 
comforter  in  sorrow.  To  be  deprived  in  a  moment  of  his  company  ; 
to  be  left  alone  in  the  midst  of  numerous  and  implacable  enemies ; 
to  have  the  prospect  of  labours,  and  sufferings,  and  death,  without 
their  Master  at  their  head,  without  their  condescending  and  affec- 
tionate Saviour  to  advise  and  encourage  them  ;  these  were  circura- 


16  LECTURE   I. — CHAPTER    I.    1  — 11. 

stances  sufficient  to  have  discomposed  the  firmest  mind,  and  which 
would  have  ahnost  excused  the  Apostles,  had  they  given  way  to 
lamentation  and  dejection.  We  are  informed  that  they  "  looked 
steadfastly  towards  heaven,  as  he  went  up,"  continuing  to  gaze 
long  after  the  cloud  had  concealed  him.  It  Avas  a  look  of  astonish- 
ment and  grief  for  the  sudden  loss  of  all  that  was  dear  to  them ;  it 
was  a  look  of  eager  desire  to  be  again  gratified  with  a  sight  of  their 
Master. 

They  did  not,  however,  remain  long  in  this  uncomfortable  state. 
"  Behold  two  men  stood  by  them  in  white  apparel ;  which  also  said, 
Ye  men  of  Galilee,  why  stand  ye  gazing  up  into  heaven  ?  This 
same  Jesus,  Avhich  is  taken  up  from  you  into  heaven,  shall  so  come, 
in  like  manner  as  ye  have  seen  him  go  into  heaven."  There  is  no 
doubt  that  these  men  in  appearance  were  angels ;  and  the  splen- 
dour of  their  dress  was  a  sign  by  which  they  must  have  been  im- 
mediately known  to  be  heavenly  messengers.  They  were  a  part 
of  that  illustrious  retinue,  which  came  from  the  celestial  regions  to 
attend  our  Lord  in  his  ascension,  and  to  heighten  the  glory  of  his 
triumph.  Thousands,  and  ten  thousands  of  angels  accompanied 
him  as  he  passed  from  earth  to  heaven,  celebrating  his  praises. 
"The  chariots  of  God  are  twenty  thousand,  even  thousands  of  an- 
gels :  the  Lord  is  among  them  as  in  Sinai,  in  the  holy  place. 
Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive." 
To  the  sorrowful  disciples,  the  words  of  the  angels  were  full  of  com- 
fort. They  seem  to  suggest  a  resemblance  between  the  ascension 
of  Jesus  and  his  second  appearance,  and  in  this  way  have  been 
frequently  explained.  But  I  rather  think,  that  nothing  more  is  in- 
tended than  to  assert,  that  as  certainly  as  he  had  ascended  to 
heaven,  he  would  descend  from  it,  at  the  time  appointed  by  his 
Father  ;  and  that  the  Apostles  should  entertain  no  more  doubt  of 
the  one  event  than  of  the  other.  Between  the  ascension  and  his 
coming  at  the  end  of  the  world,  there  is  no  great  similarity  of  cir- 
cumstances, unless  we  should  choose  to  say,  that  as  he  departed  in 
a  cloud,  so  with  clouds  he  will  return,  and  that  as  he  was  now  ac- 
companied by  angels,  so  the  same  glorious  spirits  will  be  his  at- 
tendants and  ministers,  when  he  appears  in  the  character  of  univer- 
sal Judge. 

But  the  chief  thing  to  which  the  angels  called  the  attention  of  the 
disciples,  and  ours  should  be  directed,  is  the  certainty  of  his  second 


LECTURE    I. CHAPTER    I.    1 11.  17 

coming ;  for  this  is  an  event,  which,  although  an  object  of  dreadful 
expectation  to  the  unbeheving  and  impenitent,  is  fraught  with  hope 
and  joy  to  those  who  love  and  obey  the  truth.  The  person  who 
shall  appear,  will  be  "that  same  Jesus  who  was  taken  up  into 
heaven,"  clothed  with  the  same  nature,  sustaining  the  same  rela- 
tions to  us,  animated  with  the  same  love,  and  carrying  on  the  same 
gracious  design.  Ten  thousand  tongues  will  hail  hun  with  accents 
of  exultation  and  triumph.  "  Lo,  this  is  our  God,  we  have  waited 
for  him,  and  he  will  save  us :  this  is  the  Lord,  we  have  waited  for 
him,  we  will  be  glad,  and  rejoice  in  his  salvation."  Then  shall  the 
disciples  be  again  gathered  to  their  Master,  and  the  sheep  to  their 
Shepherd.  Oh !  how  joyful  the  meeting,  so  long  promised,  so 
eagerly  expected  ?  It  will  be  the  day  of  the  gladness  of  his  heart, 
to  belwld  around  him  those  for  whom  he  died  upon  the  cross,  and 
has  ever  since  ministered  in  heaven  :  it  will  be  a  source  of  ineffable 
felicity  to  them,  to  see  him  whose  glory  was  the  subject  of  their  con- 
templations in  this  world,  to  be  taken  under  his  immediate  care,  to 
be  admitted  to  the  most  intimate  fellowship  with  him,  and  to  know 
that  no  event  shall  ever  separate  them  again. 

Such  was  the  comfortable  prospect  which  the  words  of  the  angela 
gave  to  the  disciples  ;  and  we  need  not  wonder,  that  their  fears  and 
sorrows  were  dispelled,  and  that,  as  we  are  informed  in  another 
place,  "they  returned  to  Jerusalem  with  great  joy;  and  were  con- 
tinually in  the  temple,  praising  and  blessing  God." 

I  conclude  with  the  following  reflections  upon  the  passage. 

First,  We  follow  no  cunningly  devised  fable,  when  we  receive 
the  gospel  as  an  authentic  record  of  the  character  and  doctrine  of 
Jesus  Christ.  It  is  confirmed  by  "  infallible  proofs,"  by  ample  and 
luminous  evidence,  which  is  sufficient  to  convince  every  ingenuous 
mind,  every  man  who  examines  it  with  a  candid,  dispassionate 
temper.  You  may  be  assured,  my  brethren,  that  it  is  not  for  want 
of  evidence  that  the  gospel  is  in  any  instance  rejected.  Difficulties, 
indeed,  there  may  be,  which  are  apt  to  pei-plex  ill-informed  and  su- 
perficial observers ;  but  the  chief  objection  to  it,  an  objection  level 
to  the  comprehension  of  every  depraved  heart,  is  its  holiness. 
"  Men  hate  the  light,  because  their  deeds  are  evil."  This  will  ap- 
pear to  be  no  false  charge,  if  you  consider,  that  there  is  scarcely  any 
thing  that  infidels  believe,  for  which  they  have  half  the  evidence 

3 


18  LECTURE    I. CHAPTER   I.     1 11. 

that  can  be  produced  in  favour  of  the  truth  of  Christianity.  It  is 
not,  therefore,  to  reason  that  their  unbeUef  should  be  attributed,  but 
to  some  other  cause ;  a  corrupt  taste,  an  impatience  of  restraint,  a 
wish  to  live  without  any  law  to  control  them,  or  any  fear  to  disturb 
them  in  their  pleasure 

In  the  second  place,  Christians  may  place  unbounded  confidence 
in  their  Redeemer,  who  having  conquered  their  enemies,  and  tri 
umphed  over  death  and  the  grave,  has  ascended,  in  the  most  glo 
rious  manner,  to  heaven,  where  he  sways  the  sceptre  of  universal 
government,  and  bearing  his  people,  and  all  their  interests  upon  his 
heart,  makes  continual  intercession  for  them  in  the  presence  of  his 
Father.  Why  should  you  be  afraid  to  draw  near  to  the  throne  of 
God,  and  to  present  your  supplications  ?  Is  not  the  merit  of  oui 
great  High  Priest  sufficient  to  counterbalance  your  demerit  ?  And 
shall  not  the  efficacy  of  his  prayers  ensure  the  acceptance  and  suc- 
cess of  yours,  notwithstanding  the  imperfection  which  adheres  to 
your  best  duties  ?  Why  should  you  be  discouraged  by  adverse  dis- 
pensations of  providence,  by  the  power  and  threatenings  of  your 
adversaries,  by  the  afflictions  of  the  Church,  by  the  uproar  and  con- 
fusion of  the  nations  ?  Is  not  he  who  reigns  the  friend  and  patron 
of  the  righteous,  under  whose  protection  they  are  safe,  and  by  whose 
almighty  agency,  and  unerring  wisdom,  the  perplexities  and  tur- 
moils of  the  present  scene  shall  issue  in  perfect  order  and  eternal  fe- 
licity ? 

Lastly,  The  attention  and  the  hope  of  Christians  are  now  directed 
to  the  second  appearance  of  their  Saviour.  The  ancient  Church 
looked  for  his  coming  in  the  flesh ;  we,  according  to  his  promise, 
look  for  his  coming  in  glory.  "  Lift  up  your  heads  with  joy,  be- 
lievers ;  for  the  day  of  your  redemption  draweth  nigh."  To  them 
alone  who  are  waiting  for  him,  will  he  appear  for  salvation ;  but 
there  is  not  an  eye  which  shall  not  see  him  in  the  clouds,  nor  a 
knee  which  shall  not  bow  before  him.  How  alarming  will  be  the 
sight,  how  mortifying  the  homage,  to  infidels  and  blasphemers  of 
his  gospel,  to  the  enemies  of  his  grace,  to  the  despisers  of  his  insti- 
tutions, to  the  transgressors  of  his  laws  ?  Professed  disciples  of  the 
Son  of  Man,  are  you  prepared  to  go  forth  and  meet  him  ?  To  what 
class  of  mankind  do  you  belong  ?  to  that  which,  standing  on  his 
right  hand,  shall  be  invited  to  enter  into  his  kingdom  ?  or  to  that 
which,  being  ranged  on  the  left,  shall  be  condemned  to  darkness 


LECTURE   I. CHAPTER   I,     1 11.  19 

and  everlasting  woe  ?  Ask  your  consciences  the  important  ques- 
tion ;  and  that  it  may  be  satisfactorily  answered,  call  in  the  assist- 
ance of  the  infallible  word,  by  which  we  shall  be  finally  judged. 
"  Behold  he  cometh  with  clouds,  and  every  eye  shall  see  him." 
Happy  are  they  who  can  say,  with  holy  and  earnest  desire,  "Even 
so,  come  Lord  Jecus." 


LECTURE    II 


THE    DAY    OF    PENTECOST. 


Chap.  u.  1—13. 

The  promise  of  the  Holy  Ghost,  which  our  Saviour  made  to  the 
disciples  at  his  last  interview  with  them,  was  well  fitted  to  recon- 
cile their  minds  to  his  departure,  and  to  encourage  them  in  the  view 
of  the  various  and  difficult  duties  of  the  Apostolical  office.  There 
was  but  a  short  interval  between  his  ascension  and  the  performance 
of  the  promise  ;  an  event  of  great  importance  in  the  history  of  the 
Church,  and  of  which  the  passage  now  read  gives  an  account. 

The  first  point  which  requires  our  notice,  is  the  time  when  "  the 
promise  of  the  Father,"  as  it  is  termed,  was  performed.  We  are 
told  in  the  first  verse,  that  it  was  when  "  the  day  of  Pentecost  was 
fully  come." — Pentecost  is  a  Greek  word  signifying  the  fiftieth  day, 
and  is  the  name  of  that  grand  festival  which  the  Israelites  were 
commanded  to  celebrate  fifty  days  after  the  passover,  in  commemo- 
ration of  the  giving  of  the  law.  God  having  delivered  his  people 
from  Egypt,  led  them  through  the  Red  Sea  into  the  wilderness, 
where  they  were  conducted,  by  easy  marches,  to  the  spot  which  he 
had  chosen  for  displaying  the  tokens  of  his  Majesty.  There  he  des- 
cended on  the  top  of  Sinai,  a  rugged  and  barren  mountain  ;  and 
from  the  midst  of  darkness  and  devouring  fire,  proclaimed  his  law 
with  a  voice  which  filled  with  terror  the  immense  multitude  as- 
sembled at  its  base.  At  the  same  time,  he  enjoined,  by  the  minis- 
try of  Moses,  that  system  of  ordinances  and  statutes,  which  was  the 
foundation  of  the  civil  and  ecclesiastical  polity  of  the  Jews.  That  a 
law,  published  with  such  solemnity  by  God  himself,  should  not  pass 
away  like  the  transient  institutions  of  men,  but  should  remain 
through  all  ages  as  a  monument  of  the  divine  goodness  to  their  na- 
tion, and  as  the  rule  of  their  worship  ana  obedience,  was  an  idea 


LECTUUE   ir. — CHAPTER.    11.    1 — 13.  21 

natural  enough  to  men,  who  could  not,  as  an  Apostle  observes, 
"  steadfastly  look  to  the  end  of  it ;"  or  were  ignorant  of  its  typical 
design.  But  it  was  destined  to  give  place  to  a  new  and  better  dis- 
pensation. Aaron  and  his  sons  were  to  retire  from  the  altar,  when 
a  priest  of  another  order  should  appear,  and  by  a  more  excellent 
sacrifice  than  that  of  rams  and  bullocks,  make  a  true  atonement  for 
the  sins  of  the  people.  That  priest  had  now  come,  and  by  the  ob- 
lation of  himself,  "  had  perfected  for  ever  them  that  are  sanctified." 
The  veil  had  been  rent  from  the  top  to  the  bottom  ;  and  the  glory 
had  departed  from  the  temple  of  Jerusalem.  A  law  was  to  go  forth 
from  Zion,  by  which  the  law  from  Sinai  should  be  superseded ;  the 
pompous  ritual  of  Moses  was  to  be  succeeded  by  a  system  of  wor- 
ship, simple  and  spiritual.  It  was  with  a  design  to  signify  this 
change,  that  Pentecost  was  chosen  for  the  effusion  of  the  Holy  Ghost 
upon  the  Apostles  of  Chfist.  On  the  anniversary  of  the  promulga- 
tion of  the  ancient  law,  they  were  enabled  to  publish  the  good  news 
of  the  reign  of  the  Messiah,  not  to  the  inhabitants  of  Jerusalem  alone, 
but,  in  their  own  language,  ^'  to  men  of  every  nation  under  heaven." 
And,  surely,  to  every  reflecting  mind  it  is  evident,  that  the  interpo- 
sition of  God  himself,  in  a  miraculous  manner,  to  qualify  the  Apos- 
tles, at  this  partidlilar  time,  to  preach  a  new  rehgion,  was  an  unequi- 
vocal declaration,  that  the  old  religion,  having  served  its  purpose,  was 
to  be  no  longer  obligatory.  Thus  Pentecost  was  again  rendered 
illustrious  as  the  commencement  of  a  new  era.  Besides  the  reason 
now  given  for  the  choice  of  this  day,  we  may  conceive  Divine  Wis- 
dom to  have  pitched  upon  it,  with  a  view  to  the  opportunity  which 
it  afforded,  of  speedily  conveying  tidings  of  salvation  to  many  distant 
parts  of  the  earth,  by  means  of  the  strangers  who  were  assembled  at 
the  feast. 

Our  attention  is  next  called  to  the  subjects  of  this  miracle,  or  the 
persons  upon  Avhom  the  Holy  Gliost  descended,  "  They  were  all 
with  one  accord  in  one  place."  Some  suppose,  that  the  historian  re- 
fers to  the  hundred  and  twenty  disciples  mentioned  in  the  fifteenth 
verse  of  the  preceding  chapter,  among  whom  there  were  several  wo- 
men ;  and  they  add,  that  if  the  women  be  included,  the  prophecy 
of  Joel,  afterwards  quoted,  was  hterally  fulfilled.  "  Your  sons  and 
your  daughters  shall  prophesy  : — and  on  my  servants,  and  on  my 
handmaidens,  I  will  pour  out  in  those  days  of  my  Spirit."  Others 
maintain,  that  the  reference  goes  no  farther  back  than  the  last  verse 
■if  the  first  chapter,  in  which  mention  is  made  of  Matthias  and  the 


22  LECTURE   II. — CHAPTER   11.    1  — 13. 

eleven  Apostles ;  and  ihey  consider  the  fourteenth  verse  of  this 
chapter,  which  informs  us  that  Peter  stood  up  with  the  eleven, 
as  supporting  this  opinion.  It  seems,  indeed,  to  be  more  probable 
than  the  other,  because  it  was  not  to  all  the  disciples,  but  to  the 
Apostles,  that  Christ  made  the  promise  which  was  now  performed  ; 
and  because  the  gift  of  tongues,  being  intended  as  a  qualification  for 
preaching  the  gospel,  there  is  no  ground  to  imagine  that  it  was  be- 
stowed upon  women,  to  whom  that  office  was  never  assigned  by  any 
but  some  wild  enthusiast. 

Let  us  now  consider  the  account  of  the  miracle.  In  the  first 
place,  we  must  take  notice  of  the  symbols,  or  external  signs  of  it, 
which  were  two ;  the  one  addressed  to  the  eye,  and  the  other  to  the 
ear.  We  read,  in  the  second  verse,  that  "  suddenly  there  came  a 
sound  from  heaven,  as  of  a  rushing  mighty  wind,  and  it  filled  all 
the  house  where  they  were  sitting."  It  is  remarkable,  that  in  the 
two  languages  in  which  the  Scriptures  are  written,  as  well  as  in 
some  others,  the  word  which  signifies  spirit,  signifies  also  breath  or 
wind.  For  the  use  of  the  same  term  to  denote  two  ideas  so  distinct, 
diflferent  reasons  may  be  assigned.  Perhaps  the  men  who  spoke 
those  languages  in  remote  ages,  were  so  gross  and  ignorant  as  to 
form  no  conception  of  an  immaterial  soul,  or  of  any  living  principle 
in  man  besides  the  air  which  he  breathes  ;  or  from  the  penury  of 
language  which  compels  us  to  apply  words  expressive  of  sensible 
objects  to  intellectual  and  spiritual  things,  they  gave  the  same  name 
to  the  soul,  and  to  the  breath  or  air,  because  it  is  by  the  air  that  hu- 
man life  is  sustained.  Be  this  as  it  may,  we  are  authorised  to  con- 
sider air  in  motion  as  a  sort  of  emblem  of  the  Holy  Spirit  and  his 
operations.  When  speaking  on  this  subject  to  Nicodemus,  our  Lord 
used  the  following  comparison.  "  The  wind  bloweth  where  it  lis- 
teth,  and  thou  hearest  the  sound  thereof,  but  canst  not  tell  whence 
it  Cometh,  and  whither  it  goeth ;  so  is  every  one  that  is  born  of  the 
Spirit."  At  a  meeting  with  his  disciples  after  his  resurrection,  "  he 
breathed  on  them,  and  said  unto  them,  Receive  ye  the  Holy  Ghost." 
To  the  Apostles  therefore,  a  wind  from  heaven  was  a  significant 
sign  ;  a  sign  which  must  have  immediately  suggested  the  idea  of 
the  spirit  and  his  influences,  and  have  led  them  to  expect  that  now 
the  promise  of  their  Saviour  should  be  performed. 

It  may  be  thought,  that  a  gentle  breeze  would  have  been  a  more 
proper  emblem  of  the  Holy  Ghost  than  a  loud  and  violent  wind ; 
that  it  would  have  accorded  better  with  the  purpose  of  his  descent 


LECTURE   II. CHAPTER    11.     1 — 13,  23 

and  with  the  mild  and  gracious  nature  of  the  new  dispensation. 
But  this  fancy  will  be  dismissed  as  soon  as  we  reflect,  that  his  com- 
ing was  to  be  productive  of  the  most  astonishing  effects,  in  endow- 
ing the  minds  of  the  Apostles  with  extraordinary  powers,  and  in 
bearing  down  the  opposition  made  to  the  truth,  by  ignorance  and 
prejudice,  by  the  wisdom  of  philosophers,  and  the  policy  of  states- 
men ;  and  that  nothing  could  more  aptly  represent  the  energy  by 
which  these  effects  should  be  produced,  than  "a  rushing  mighty 
wind."  At  the  same  time,  the  noise  served  to  collect  together  the 
people  to  witness  the  miracle.  It  was  confined  to  a  particular  spot, 
and  filled  the  house  in  which  the  Apostles  were  assembled. 

The  other  sign  which  accompanied  this  miracle  is  described  in 
the  third  verse.  "  And  there  appeared  unto  them  cloven  tongues, 
like  as  of  fire,  and  it  sat  upon  each  of  them.  When  John  an- 
nounced the  approach  of  the  Messiah,  he  said  to  the  people,  "  He 
shall  baptize  you  with  the  Holy  Ghost,  and  with  fire  ;"  by  which 
we  are  not  to  understand  some  thing  distinct  from  the  Holy  Ghost, 
but  his  influences,  which  are  represented  under  the  metaphor  of  fire, 
on  account  of  the  resemblance  between  the  properties  of  the  one  and 
of  the  other.  Fire,  then,  was  an  emblem  equally  significant  as 
wind,  which  must  have  likewise  recalled  to  the  minds  of  the  Apos- 
tles the  promise  of  their  Lord.  The  fire  appeared  in  the  form  of 
tongues,  cloven,  or  divided  at  top ;  and  a  flame  of  this  figure  rested 
upon  the  head  of  each  of  the  Apostles.  The  shape  of  the  flame 
was  emblematical  of  the  nature  of  the  miracle,  which  consisted  in 
enabling  them  to  speak  "  with  other  tongues,"  or  to  speak  lan- 
guages which  they  had  never  learned ;  and  the  division  of  the  flame 
pointed  out  the  variety  of  those  languages.  But  why,  it  may  be 
asked,  were  the  tongues  of  fire  ?  To  intimate,  I  answer,  that  in 
the  languages  which  the  Apostles  were  now  enabled  to  speak,  they 
should  communicate  to  the  world  that  heavenly  doctrine,  which, 
like  fire,  both  illuminates  and  purifies ;  or  rather  to  signify,  that 
their  tongues,  touched  as  with  a  live-coal  from  the  altar,  should  ut- 
ter strains  of  glowing  eloquence,  not  fashioned,  it  might  be,  accord- 
ing to  the  rules  observed  by  the  orators  of  Greece  and  Rome,  but  ca- 
pable of  producing  far  nobler  effects  ;  eloquence,  which  would  ter- 
rify the  boldest,  and  alarm  the  most  careless  sinner  ;  which  would 
humble  the  proud,  comfort  the  dejected,  inspire  the  timid  with  in- 
vincible courage,  and,  with  an  energy  unknown  to  philosophy,  kin- 


24  LECTURE  n.— CHAPTER.   II.    I — 13. 

die  the  living  fire  of  devotion  in  the  coldest  and  most  unfeeling 
heart. 

After  this  account  of  the  signs,  we  proceed  to  inquire  into  the  na- 
ture, of  the  miracle.  "  And  they  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the  Spirit  gave 
them  utterance."  The  general  effect  is  manifest,  namely,  the  com 
munication  of  the  knowledge  of  languages,  with  which  the  Apoa 
ties  were  formerly  unacquainted  ;  but  it  does  not  appear,  whethei 
the  same  languages  were  imparted  to  them  all,  or  to  one  was  given 
the  knowledge  of  some,  and  to  another,  the  knowledge  of  others. 
The  Holy  Ghost  could  "  divide  to  every  one  of  them  severally  as  he 
pleased  ;"  but  as  they  were  all  destined  to  preach  to  different  na- 
tions, there  can  be  no  doubt  that  they  were  all  furnished  \\dth  a  di- 
versity of  tongues. 

Language  is  composed  of  articulate  sounds,  which,  when  uttered 
by  the  mouth,  or  represented  by  characters  or  letters,  signify  certain 
ideas.  The  connexion  between  the  sounds  and  the  things  which 
they  signify  is  arbitrary,  not  founded  in  nature,  but  in  convention ; 
and,  consequently,  a  sound  can  convey  no  information  to  the  hearer 
till  he  have  learned  its  meaning.  Hence  the  acquisition  of  a  foreign 
language  requires  close  application  and  frequent  practice.  Much 
time  must  be  spent,  before  a  person  can  be  acquainted  with  the 
signification  of  the  great  variety  of  sounds  which  are  used  in  any 
country,  and  be  able  to  understand  them  as  soon  as  they  are  pro- 
nounced. It  is  still  more  diflScult  to  attain  the  power  of  speaking  a 
foreign  language  fluently  and  accurately  ;  or  to  become  so  familiar 
with  its  words,  as  instantly  to  call  them  up,  to  express  the  ideas, 
which  arise  in  fl'e  mind.  What  increases  the  difficulty  is,  that,  in 
all  languages,  the  same  word  has  sometimes  a  variety  of  meaningSj 
so  that,  if  it  be  not  skilfully  used,  it  may  suggest  a  sense  very  dif- 
ferent from  that  which  it  was  our  intention  to  express  ;  and  that 
there  is  a  mode  peculiar  to  every  language  of  combining  and  ar- 
ranging its  words,  without  observing  which,  a  stranger  shall  speak 
unintelligibly  to  the  natives.  Those  who  have  engaged  in  the 
study  of  languages  can  attest,  that  it  is  an  arduous  task,  when  one 
aims  at  a  thorough  acquaintance  with  them  ;  and  although,  after 
much  labour,  some  may  be  able  to  understand,  with  considerable 
ease,  a  book  written  in  a  foreign  tongue,  yet  there  is  not  one  in 
twenty  who  is  capable  of  carrying  on  conversation  in  it  with  facility. 
It  may  be  added,  that  the  sounds  of  a  foreign  language  are,  in  some 


LECTtJRE   II. — CHAPTER  11.    1 — 13.  25 

instances,  so  different  from  those  to  which  we  have  been  accustomed, 
that  we  feel  ourselves  at  a  loss  to  pronounce  them ;  and  that,  un- 
less we  begin  to  learn  in  an  early  period  of  life,  when  our  organs 
are  flexible,  we  can  hardly  ever  speak  in  such  a  manner  as  to  please 
the  ear  of  a  native. 

These  remarks  are  intended  to  show  you  the  astonishing  nature 
of  the  miracle  which  was  performed  on  the  day  of  Pentecost.  The 
Apostles  were  illiterate  men,  who  understood  no  language  but  that 
of  their  own  country,  and  could  speak  it  only  according  to  the  rude 
dialect  of  Galilee.  They  had  never  thought  of  learning  the  lan- 
guages of  foreigners ;  and  it  is  probable,  that  even  the  names  of 
some  of  the  nations,  mentioned  in  the  following  verses,  had  not 
reached  their  ears.  Yet,  in  a  moment  were  those  men  inspired 
with  the  knowledge  of  an  immense  number  of  words,  which  they 
had  never  heard  before,  and  with  the  knowledge  not  only  of  the 
words,  but  of  the  connected  ideas,  and  of  the  structure,  the  arrange- 
ment, and  the  peculiar  phrases  of  the  languages  to  which  they  be- 
longed. At  the  same  time,  their  organs  were  rendered  capable  of 
adapting  themselves  to  sounds  different  from  each  other,  as  well  as 
from  those  to  which  they  had  been  familiarized  from  their  infancy. 
Notwithstanding  this  diversity,  there  was  not  the  smallest  confusion 
in  their  minds,  nor  were  they  in  danger  of  mixing  the  words  of  dif- 
ferent languages  together ;  but  they  spoke  each  as  distinctly,  as  if 
they  had  been  acquainted  with  it  alone. 

It  may  be  safely  affirmed,  that  there  is  not  a  more  remarkable 
miracle  recorded  in  the  New  Testament.  It  wull  not,  however,  a]> 
pear  incredible  to  any  person,  who  considers,  on  the  one  hand,  tha6 
the  cause  was  adequate  to  the  effect,  for  it  was  produced  by  that 
Being  who  made  the  tongue  of  man,  and  was  the  original  Author 
of  language  ;  and,  on  the  other,  that  it  was  necessary  to  qualify  the 
Apostles  for  executing  their  commission  to  preach  the  gospel  to  every 
creature.  Without  the  gift  of  tongues  their  mini>strations  must  have 
been  confined  to  their  own  countrymen ;  for  it  is  not  probable,  that 
at  their  time  of  life,  and  with  their  habits,  they  could  have  acquired, 
by  ordinary  means,  a  single  foreign  language  so  perfectly,  as  to  be 
able  to  deliver  a  discourse  in  it  upon  the  subject  of  religion.  We 
have  been  informed,  by  the  missionaries  in  Otaheite,  that  after  a 
residence  of  several  years  among  the  natives,  in  a  situation  the  most 
advantageous  of  all  for  learning  a  language,  they  have  not  yet  ven- 
tured to  preach  or  pray  publicly  in  the  language  of  the  country. 

4 


26  LECTURE   II. CHAPTER   11,    1 13, 

In  the  following  verses,  the  historian  relates  the  impression  which 
the  miracle  made  upon  the  multitude,  "  And  there  were  dwelling 
at  Jerusalem,  Jews,  devout  men.  out  of  every  nation  under  heaven. 
Now  when  this  was  noised  abroad,  the  multitude  came  together,  and 
were  confounded,  because  that  every  man  heard  them  speak  in  his 
own  language.  And  they  were  all  amazed,  and  marvelled,  saying 
one  to  another,  Behold,  are  not  all  these  which  speak  Galileans  ? 
And  how  hear  we  every  man  in  our  own  tongue  wherein  we  were 
born  ?  Parthians,  and  Medes,  and  Elamites,  and  the  dwellers  in 
Mesopotamia,  and  in  Judea,  and  Cappadocia,  in  Pontus,  and  Asia, 
Phrygia,  and  Pamphylia,  in  Egypt,  and  in  the  parts  of  Libya  about 
Gyrene,  and  stiangers  of  Rome,  Jews  and  proselytes,  Gretes 
and  Arabians,  we  do  hear  them  speak  in  our  tongues  the  wonderful 
works  of  God."  It  is  probable,  that  the  sound  of  the  "  rushing 
mighty  wind  "  alarmed  the  persons  in  the  neighbourhood,  and  drew 
them  to  the  place  from  which  it  proceeded  ;  and  the  report  having 
spread  through  the  city,  a  great  number  of  spectators  was  speedily 
assembled.  The  Apostles  immediately  began  to  exercise  the  gift  of 
tongues,  as  they  observed  in  the  crowd  strangers  from  very  difterent 
parts  of  the  earth.  These  had  now  come  to  Jerusalem  to  celebrate 
the  feast  of  Pentecost,  or,  as  the  original  term  may  import,  had  taken 
up  their  residence  there,  in  the  expectation,  as  some  think,  of  the 
appearance  of  the  Messiah.  After  the  Babylonian  captivity,  many 
of  the  Jews  remained  in  the  countries  in  which  they  had  sojourned 
during  its  continuance  ;  and  by  subsequent  revolutions  they  were 
dispersed  over  all  the  East,  and  through  almost  every  province  of 
the  Roman  empire.  Hence,  although  they  retained  their  religion 
and  their  pecuhar  manners,  they  unavoidably  adopted  the  language 
of  the  natives.  Together  with  tlie  Jews  of  the  dispersion,  there 
were  present  also,  on  this  occasion,  several  persons  of  heathen  ex- 
traction, who,  being  convinced  of  the  unity  of  God,  and  of  the  divine 
authority  of  the  law  of  Moses,  had  received  the  seal  of  circumcision, 
and  were  incoi-porated  with  the  peculiar  people.  These  were  the 
proselytes  mentioned  in  the  end  of  the  tenth  verse. 

How  great  must  have  been  the  astonishment  of  this  mixed  multi- 
tude, to  hear  themselves  unexpectedly  addressed  in  the  languages 
of  the  countries  from  which  they  respectively  came  :  The  assembly 
was  composed  of  strangers  from  at  least  fourteen  different  nations  ; 
and  every  man  heard  the  Apostles  speak  in  his  own  tongue.  The 
speakers,  they  perceived,  were  Galileans,  common  men,  from  a  part 


LECTURE   II.— CHAPTER   II.    1 — 13.  27 

of  the  country  reputed  the  most  unpohshed  and  illiterate.  The 
sacred  historian  uses  three  words  to  describe  the  state  of  their  minds. 
They  were  "  confounded  ;"  they  were  "  amazed  ;"  and  they  "  mar- 
velled." At  first  they  were  so  affected  by  the  extraordinary  nature 
of  the  event,  that  they  could  only  gaze  with  silent  wonder  ;  but 
afterwards  they  gave  vent  to  their  feelings  in  words  ;  and  they  be- 
gan to  inquire  into  the  meaning  of  the  miracle.  "  They  were  all 
amazed,  and  were  in  doubt,  saying  one  to  another,  What  meaneth 
this  ?"  It  was  manifest  that  the  hand  of  God  was  in  the  event, 
and  that  there  must  be  some  end  worthy  of  so  unusual  an  interpo- 
sition. What  that  end  was,  they  were  at  a  loss  to  conceive  ;  but 
perhaps  some  suspicion,  some  confused  apprehension  of  it  arose  in 
their  minds.  They  heard  the  Apostles  speaking  "  the  wonderful 
works  of  God  ;"  proclaiming  the  incarnation,  the  doctrine,  the  death, 
the  resurrection,  and  the  ascension  of  the  Lord  Jesus.  Comparing 
this  account  with  the  miracle,  of  which  they  were  now  witnesses, 
they  began  to  doubt,  whether  he  might  not  be  the  Messiah,  and  this 
extraordinary  scene  might  not  be  a  preliminary  step  to  the  estab- 
lishment of  his  kingdom.  In  this  perplexity  they  were  desirous  to 
know  the  real  design  of  the  miracle. 

But  a  part  of  the  audience  did  not  discover  so  favourable  a  dis- 
position. They  attempted  to  turn  the  affair  into  ridicule,  and  im- 
puted to  intoxication  what  was  manifestly  the  effect  of  supernatural 
influence.  "  Others  mocking,  said,  These  men  are  full  of  new 
wine."  Some  commentators  suppose  these  mockers  to  have  been 
inhabitants  of  Jerusalem,  who  understood  no  foreign  language,  and 
represent  them  as  acting  from  ignorance  rather  than  from  malice. 
But  the  testimony  of  the  strangers  was  sufficient  to  have  convinced 
such  persons,  that  there  was  a  real  miracle  in  the  case  ;  and  it 
might  have  been  easily  known,  that  the  Apostles  were  sober,  from 
the  gravity  of  their  appearance  and  gestures.  The  true  reason  of 
this  calumnious  charge  is  to  be  found  in  their  opposition  to  Christ 
and  his  religion,  which  they  heard  his  ministers  proclaiming  ;  for  it 
appears  from  the  ninth  verse,  that  besides  the  languages  of  foreigners 
they  spoke  likewise  that  of  Judea.  As  the  Pharisees,  when  they 
saw  the  miracles  of  Jesus,  malignantly  ascribed  them  to  the  assis- 
tance of  Satan  ;  so  these  men  sought  to  evade  this  proof  of  his 
resurrection  and  ascension,  by  pronouncing  all  that  passed  to  be  the 
effect  of  intemperance.  The  evidence  in  favour  of  the  gospel  may 
be  sufficient  to  convince  the  understandings  of  some  men,  whose 


28  LECTURE   n. — CHAPTEf^    7t.    1  — 13. 

hatred  to  it  is  so  great,  that  they  will  neitlier  acknowledg-e  its  divine 
authority,  nor  abstain  from  impertinent  cavils  against  it.  Infidels 
sometimes  tell  us,  that  it  is  vain  to  appeal  to  the  miracles  of  the  New 
Testament,  of  which  we  have  no  knowledge  but  by  questionable 
testimony  ;  and  that  miracles  should  be  wrought  in  every  age,  to 
give  men  an  opportunity  of  seeing  and  examining  them.  But 
there  is  no  reason  to  expect,  that  if  this  demand  should  be  complied 
with,  their  hostility  to  our  reUgion  would  cease.  The  infidels  in  the 
first  ages  of  Christianity,  are  a  specimen  of  the  unbelievers  of  our 
times.  With  the  most  splendid  proofs  of  divine  interposition  before 
their  eyes,  the  former  continued  to  contradict  and  blaspheme  ;  and 
what  ground  have  we  to  think  that  the  latter  would  be  more  ready 
to  yield  ?  Their  opposition  proceeds,  not  from  want  of  evidence,  but 
from  want  of  candour ;  a  temper  of  mind  upon  which  arguments 
and  demonstration  are  thrown  away.  A  mind  full  of  prejudice,  a 
heart  attached  to  the  world  and  its  pleasures,  will  always  find 
something  to  object  to  a  religion  which  teaches  the  purest  morality, 
and  requires,  from  those  who  embrace  it,  the  sacrifice  of  their  cor- 
rupt propensities,  and  unhallowed  gratifications. 

I  shall  close  this  discourse  with  the  following  reflections. 

Let  us,  sinners  of  the  Gentiles,  consider  our  Interest  in  this  mirac- 
ulous dispensation,  and  the  obligations  which  we  are  under  to  be 
thankful  for  it.  It  was  preparatory  to  the  accomplishment  of  the 
gracious  designs  of  heaven  towards  the  nations  of  the  world,  who 
weie  perishing  without  a  vision,  but  to  whom  the  salvation  of  God 
was  now  to  be  revealed.  When  the  law  was  published  from  Sinai, 
it  was  delivered  to  the  Israehtes  in  their  own  language,  because  they 
were  alone  to  enjoy  the  benefit  of  it ;  but  the  new  law  from  Sion 
was  promulgated  in  a  diversity  of  languages,  to  signify  that  it  was 
intended  to  be  universal.  "  Every  man  was  now  to  hear  in  his  own 
tongue,  the  wonderful  works  of  God."  "  Let  us  sing  a  new  song 
to  the  Lord,  because  he  hath  done  marvellous  things.  The  Lord 
hath  made  known  his  salvation  :  his  righteousness  hath  he  openly 
showed  in  the  sight  of  the  heathen." 

The  event,  recorded  in  this  passage,  leads  us  to  reflect  upon  the 
means  by  which  the  Christian  religion  Avas  established  in  the  earth, 
"  Not  by  might,  nor  by  power,  but  by  my  Spirit,  saith  the  Lord." 
The  first  missionaries  were  destitute  of  all  natural  qualifications 
for  their  arduous  work  ;  and  the  world  was  adverse  to  the  reception 
of  the  faith.     But  the  same  Spirit,  who  endowed  them  with  super- 


LECTURE    U. — CHAPTER   11.     1 13.  29 

natural  gifts,  subdued,  by  his  secret  influence,  the  prejudices,  and 
purified  the  hearts,  of  their  hearers.  The  obstacle  to  the  propaga- 
tion of  the  gospel,  arising  from  a  diversity  of  languages,  was  re- 
moved when  there  rested  upon  each  of  the  Apostles  "  cloven 
tongues,  like  as  of  fire  ;"  but  there  remained  other  obstacles,  of  a 
moral  nature,  more  formidable,  which  it  was  still  less  in  the  power 
of  human  means  to  surmount.  Had  the  Holy  Ghost  operated  only 
in  a  supernatural  manner  upon  the  minds  of  the  Apostles,  and  by 
miraculous  works,  the  new  religion  would  not  have  made  its  way 
in  the  earth,  opposed  as  it  was  by  superstition,  by  philosophy,  by 
the  power  of  the  state,  and  by  all  the  corrupt  passions  of  the  soul. 
But  the  gospel  was  the  ministration  of  the  Spirit,  in  his  graces  as 
well  as  in  his  gifts,  in  his  regeneration  as  well  as  in  his  miraculous 
virtue.  Hence  it  was  "  mighty  through  God  to  pull  down  strong 
holds,  and  to  bring  every  thought  into  captivity  to  Christ." 

Lastly,  "  If  the  word  spoken  by  angels  was  steadfast,  and  every 
transgression  and  disobedience  received  a  just  recompense  of  reward ; 
how  shall  we  escape  if  we  neglect  so  great  salvation,  which  at  the 
first  began  to  be  spoken  by  the  Lord,  and  was  confirmed  unto  us 
by  them  that  heard  him  ;  God  also  bearing  them  witness,  both  with 
signs  and  wonders,  and  with  divers  miracles,  and  gifts  of  the  Holy 
Ghost,  according  to  his  own  will  ?"  These  words  are  full  of  alarm 
to  open  infidels  and  to  secret  unbelievers.  To  the  former  they 
announce  the  certainty,  and  the  dreadful  nature  of  the  punishment 
which  awaits  them,  if  they  persist  in  rejecting  and  vihfying  a  reli- 
gion, stamped  with  such  characters  of  truth.  Your  sneers  and 
cavils  cannot  make  that  false  which  is  true  ;  and  if  the  gospel  is 
true,  as  we  know  it  to  be,  and  the  best  and  most  enlightened  men, 
in  all  ages,  have  believed,  think  for  a  moment  what  will  be  your 
doom  !  If  the  gospel  is  true,  so  are  its  threatenings  ;  and  they  are 
awful  beyond  conception.  To  the  other  class  of  persons,  who  are 
secret  unbelievers,  but  call  themselves  disciples  of  Jesus,  the  words 
of  the  Apostle  suggest  matter  of  serious  consideration.  You  pro- 
fess to  give  credit  to  the  gospel,  but  you  do  not  cordially  assent  to 
its  doctrines,  nor  embrace  its  promises,  nor  submit  to  its  authority, 
nor  cultivate  that  hohness  of  heart  and  life  which  it  enjoins.  Shall 
a  salvation,  in  its  nature  so  desirable,  in  the  means  of  its  accom- 
plishment so  wonderful,  be  safely  despised  ?  Shall  the  Son  of  God 
be  rejected  with  impunity  ?  Shall  men  trample  upon  his  blood, 
and  refuse  the  testimony  of  his  Spirit,  and  yet  run  no  hazard  ?    Is 


30  LECTURE   11. CHAPTER   II.    1 13. 

it  nothing  to  call  the  God  of  truth  a  Har  ?  nothing  to  disregard  the 
wonders  of  his  grace  and  power  ?  Of  all  sins,  unbeUef  is  the 
greatest ;  and  persistence  in  it  will  terminate  in  unavoidable  and 
irretrievable  ruin.  Be  persuaded  to  reflect  seriously  upon  your  guilt 
and  danger,  and  to  seek  from  God  the  influences  of  his  Holy  Spirit, 
to  enhghten  your  minds  and  regenerate  your  hearts,  that  receiving 
the  Lord  Jesus  Christ,  and  "  setting  to  your  seal  that  God  is  true," 
you  may  now  obtain  an  interest  in  the  "  great  salvation,"  and  may 
be  admitted  to  the  full  enjoyment  of  it  in  the  world  to  come. 


LECTURE    III 


THE    FORMATION    AND    ORDER    OF    THE    PRIMITIVE    CHURCH. 


Chap.  ii.  37—47. 

As  the  passage  now  read  refers  to  the  preceding  part  of  the 
chapter,  it  is  necessary  to  take  a  summary  view  of  its  contents. 
Our  Lord  having,  according  to  his  promise,  poured  out  the  Holy 
Ghost  upon  the  Apostles,  on  the  day  of  Pentecost,  a  mixed  multi- 
tude of  natives  and  strangers  were  collected,  to  whom  they  pub- 
Ushed,  in  their  respective  languages,  "  the  wonderful  works  of  God." 
Some  were  astonished,  and  eagerly  inquired  into  the  cause  of  that 
extraordinary  event ;  while  others,  from  malignity  against  Jesus 
and  his  religion,  affirmed  that  the  Apostles  were  intoxicated.  To 
satisfy  the  inquiries  of  the  one  class,  and  to  repel  the  accusation  of 
the  other,  Peter  rose  with  his  brethren  ;  and  having  first  shown,  by 
a  reference  to  the  national  manners,  that  the  supposition  of  drunk- 
enness at  so  early  an  hour  was  destitute  of  all  probability,  he  in- 
formed the  audience,  that  the  event  which  had  now  taken  place 
was  the  fulfilment  of  a  prophecy  long  since  delivered  by  Joel.  He 
then  proceeded  to  the  main  purpose  of  his  speech,  to  prove  that 
Jesus  of  Nazareth  is  the  Messiah.  With  this  view,  having  re- 
minded them  of  the  miracles  performed  by  our  Saviour  during  his 
public  ministry,  which  were  the  seal  of  heaven  affixed  to  his  com- 
mission, he  boldly  charges  his  hearers  with  the  atrocious  crime  of 
putting  him  to  death  ;  but  affirms  that  God  had  restored  him  to 
life,  and  that  it  was  not  possible  that  death  should  have  retained  him 
under  its  dominion.  This  fact,  which  was  the  point  at  issue  be- 
tween the  Jews,  and  the  Apostles,  he  establishes  by  an  argument, 
the  vaUdity  of  which  they  would  hardly  venture  to  dispute  ;  by  an 
appeal  to  a  prophecy  of  David.  After  some  reasoning,  intended  to 
convince  them  that  the  passage  which  he  had  cited  could  not  be 
appUed  to  the  Prophet  himself,  he  again  asserts  the  resurrection  of 


32  LECTURE   UI. CHAPTER   n.    37 — 47, 

Christ ;  and  he  calls  upon  the  house  of  Israel,  who  had  been 
favoured  with  sensible  evidence  of  his  exaltation,  to  acknowledge 
''  that  God  had  made  that  same  Jesus,  whom  they  had  crucified, 
both  Lord  and  Christ."  The  effect  produced  by  this  discourse  is 
worthy  of  notice. 

It  awaKened  compunction,  and  an  eager  inquiry  with  respect  to 
the  course  which  it  was  necessary  for  them  to  pursue.  "  Now  when 
they  heard  this,  they  were  pricked  in  their  hearts,  and  said  unto 
Peter,  and  to  the  rest  of  the  Apostles,  Men  and  brethren,  what  shall 
we  do  ?"  The  sentence  of  death  was  reluctantly  pronounced  upon 
our  Lord  by  the  Roman  governor,  whose  conscience  attested  the  in- 
nocence of  the  prisoner  at  his  bar,  but  who  was  prevailed  upon,  by 
the  clamours  and  menaces  of  the  multitude,  to  disregard  its  admo- 
nitions. The  people,  the  dupes  of  their  priests  and  rulers,  had  con- 
ceived the  most  violent  prejudice  against  Christ  as  an  impostor,  and 
were  persuaded  that  they  discovered  fervent  zeal  for  the  glory  of 
God,  and  the  honour  of  their  holy  religion,  when  they  demanded 
his  crucifixion.  Some  women  followed  him  in  the  way  to  Calvary 
with  tears  and  lamentations ;  but  the  deluded,  infuriated  crowd,  be- 
held his  cruel  sufferings  without  pity.  In  how  different  a  light  did 
their  conduct  now  appear  to  them,  when  the  evidence  of  the  Mes- 
siahship  of  Jesus  flashed  conviction  on  their  minds  !  If  ever  confu- 
sion, remorse,  and  terror,  rushed  at  once  into  the  bosom  of  a  sinner 
with  irresistible  force,  it  was  at  this  moment,  when  the  Jews  learned, 
that  the  deceiver  whom  they  had  nailed  to  the  cross,  the  blasphemer 
whose  blood  they  had  shed,  was  the  Redeemer  promised  to  the 
Church,  the  Son  of  the  living  God,  the  Lord  of  heaven  and  earth. 
What  a  crime  had  they  committed  !  The  annals  of  human  guilt 
could  not  furnish  another  of  equal  atrocity.  How  dreadful  was  the 
punishment  which  they  had  reason  to  expect !  Now  they  remem- 
bered their  own  imprecation,  "  His  blood  be  on  us,  and  on  our  chil- 
dren ;"  and  they  trembled  lest  its  weight  should  press  them  down 
to  the  lowest  hell.  Alarmed  and  perplexed,  tortured  with  a  con- 
sciousness of  guilt,  and  dreading  the  just  vengeance  of  heaven,  from 
which  they  knew  not  how  to  escape,  they  say  to  Peter  and  the  rest 
of  the  Apostles,  "  Men  and  brethren,  what  shall  we  do  ?"  They 
were  anxious  to  hear  from  these  ambassadors  of  Jesus,  whether 
there  was  any  hope  of  pardon  for  so  great  a  crime,  any  means  of 
protection  from  the  wrath  which  was  ready  to  overwhelm  them. 


LECTURE    III. CHAPTER.    11.    37 47.  33 

To  this  question,  Peter,  in  the  name  of  bis  brethren,  returned  the 
following  answer.  "Repent,  and  be  baptized  every  one  of  you,  in 
the  name  of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  re- 
ceive the  gift  of  the  Holy  Ghost."  One  general  remark  must  occur 
to  every  person  who  considers  this  answer,  that  the  Jews  are  directed 
to  Jesus  himself  for  the  remission  of  their  sins.  That  blood  only, 
which  they  had  impiously  shed,  could  wash  them  from  guilt ;  and 
thus  what  is  true  in  reference  to  sinners  in  general,  was  particularly 
illustrated  in  the  case  of  those  men,  that  "  his  blood  speaketh  better 
things  than  that  of  Abel,"  crying  to  God  for  the  pardon,  not  for  the 
punishment,  of  his  enemies  and  murderers.  The  particular  course 
which  he  directs  them  to  take,  is  repentance  and  baptism.  Repen- 
tance cannot  here  signify  remorse  and  sorrow  for  sin,  for  these  feel- 
ings were  already  working  in  their  breasts.  Nor  does  it  mean  the 
relinquishment  of  their  sins,  and  the  amendment  of  their  lives,  be- 
cause, although  reformation  will  be  the  undoubted  result  of  contri- 
tion of  heart,  yet  there  was  not  time  to  carry  good  resolutions  into 
effect  prior  to  baptism,  to  which  the  repentance  here  enjoined  was  a 
previous  step.  The  penitent  Jews  appear  to  have  been  immediately 
baptized.  In  the  present  case,  therefore,  repentance  is  equivalent 
to  that  complete  change  of  views  and  dispositions  which  is  implied 
in  the  cordial  reception  of  the  gospel,  and  consists  in  a  perception 
of  the  excellencies  of  the  character  of  Christ,  an  approbation  of  the 
plan  of  salvation  by  his  righteousness,  and  a  reliance  upon  his  obe- 
dience and  blood  as  the  foundation  of  our  acceptance  and  our  liopes. 
Such  sentiments  and  exercises  of  mind  are  very  different  from  those 
to  which  the  hearers  of  Peter  were  accustomed,  who  had  "  gone 
about  to  establish  their  own  righteousness ;"  and  from  those,  which 
are  familiar  to  a  natural  man,  who  sees  no  comeliness  or  beauty  in 
the  Saviour  for  which  he  should  be  desired,  and  disdains  "  to  sub- 
mit to  the  righteousness  of  God."  Yet,  till  this  change,  to  which 
the  heart  is  so  adverse,  and  which  can  be  effected  only  by  supernat- 
ural power,  be  experienced,  we  have  no  interest  in  the  redemption 
of  Christ ;  for  although  God  has  "  set  him  forth  as  a  propitiation  for 
sin,"  he  becomes  actually  such  to  a  sinner,  only  "  through  faith  in 
his  blood." 

"With  repentance,  baptism  in  the  name,  or  by  the  authority  of 
Christ,  is  conjoined ;  and  Peter  required  it  from  his  hearers  for  the 
three  following  reasons :  first,  as  a  solemn  and  public  declaration  of 
the  change  of  their  views  and  dispositions,  the  baptism  of  Christ 

5 


34  LECTURE   III. — CttAPTEE.   II.    37 — 47. 

being,  like  that  of  John,  a  baptism  of  repentance;  secondI>,  -is  a 
testimony  of  their  subjection  to  Jesiis,  by  whom  this  ordinance  was 
appointed ;  and,  lastly,  as  a  sign  and  seal  of  the  new  covenant,  by 
which  the  remission  of  sins  is  represented  to  all,  and  confirmed  to 
those  who  belong  to  that  covenant. 

To  encourage  his  hearers  to  comply  with  this  exhortation,  he  sub 
joined  the  following  declaration  or  promise.  "  And  ye  shdll  receive 
the  gift  of  the  Holy  Ghost."  AVhen  in  this  book  the  Holy  Ghost  ig 
said  to  be  given,  the  meaning  frequently  is,  that  his  extraordinary 
gifts  were  communicated.  This  is  evident  from  the  cases  of  those 
in  Samaria  who  received  the  word,  of  Cornelius  and  his  company, 
and  of  the  disciples  of  John,  who  were  baptized  at  Ephesus ;  and  it 
is  observable,  that  in  two  of  those  cases,  the  persons  immediately 
began  to  speak  with  tongues.  From  these  examples,  as  well  as 
from  the  considei-ation,  that  the  words  were  spoken  just  after  the 
descent  of  the  Spirit,  Ave  may  conceive  Peter  to  have  assured  the 
Jews,  that  they  should  participate  of  the  miraculous  gifts  which  had 
been  conferred  upon  the  Apostles.  Yet,  as  we  have  no  reason  to 
think,  notwithstanding  the  liberal  distribution  of  such  gifts  in  the 
primitive  Church,  that  they  were  imparted  to  every  person  who  be- 
lieved ;  it  seems  proper  to  interpret  the  words  as  referring  likewise 
to  the  sanctifying  influences  and  comforts  of  the  Spirit,  and  to  con- 
sider the  Apostle  as  holding  out  a  promise  of  these  to  all,  and  of  ex- 
traordinary endov/ments  to  such  among  them  as  God  should  be 
pleased  to  qualify,  in  this  manner,  for  the  manifestation  and  estab- 
lishment of  the  truth. 

"  For  the  promise,"  he  adds,  "is  unto  yon,  and  to  your  children, 
and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
call."  Many  commentators  suppose,  that  he  alludes  to  the  promise 
which  God  made  to  Abraham,  that  "  he  would  be  a  God  unto  him, 
and  to  his  seed  after  him,"  with  a  design  to  convince  the  Jews,  that 
by  eml)racing  the  new  religion,  they  should  lose  none  of  the  privi- 
leges which  they  enjoyed  under  the  old.  The  same  promise  was  con- 
tinued, and  gave  them  and  tlieir  children  a  right  to  baptism,  the 
present  seal  of  the  covenant,  as  l)oth  had  formerly  received  the  seal 
of  circumcision.  If,  however,  we  should  rather  imderstand  the  pro- 
mise to  be  that  of  the  Holy  Ghost,  which  the  connexion  seems  to 
suggest,  the  same  argument  may  be  deduced  from  it ;  for  if  the 
spirit  is  promised,  not  to  believers  alone,  but  to  their  seed,  it  follows 
that  their  seed  are  taken  into  the  covenant  of  God,  and,  consequently, 


LECTURE   111. — CHAPTER   II.    37 — 47.  35 

are  entilled  to  that  oi-dinance  which  represents  our  participation  of 
its  blessings.  "  Can  any  man  forbid  water,  that  these  should  not 
be  baptized,  which  have  received  the  Holy  Ghost  as  well  as  we  ?" 
The  Jews  were  plainly  given  to  understand,  that  the  new  dispen- 
sation in  which  they  were  required  to  acquiesce,  was  of  an  enlarged 
and  liberal  nature.  Its  ample  treasury  of  grace  was  opened  to 
enrich  them  and  their  families  ;  and  it  is  farther  suggested,  that  the 
Gentiles,  although  they  were  now  "  afar  off,"  should  be  admitted 
to  a  share,  when  in  his  own  time,  '•  the  Lord  their  God  should  call 
them." 

To  this  exhortation  he  added  "  many  other  words ;"  the  purport 
of  which  was  to  extite  them  "  to  save  themselves  from  that  unto- 
ward generation."  This  character  is  descriptive  of  the  perverseness 
with  which  the  unbelieving  Jews  opposed  all  the  methods  of  divine 
grace.  Our  Saviour  had  formerly  illustrated  their  conduct  by  the 
capriciousness  and  pettishness  of  children.  "  Whereunto  shall  I  liken 
this  generation  ?  It  is  like  unto  children  sitting  in  the  markets,  and 
calling  unto  their  fellows,  and  saying,  We  have  piped  unto  you,  and 
ye  have  not  danced ;  we  have  mourned  unto  you,  and  ye  have  not 
lamented.  For  John  came  neither  eating  nor  drinking,  and  they 
say.  He  hath  a  devil.  The  Son  of  Man  came  eating  and  drinking, 
and  they  say,  Behold  a  man  gluttonous,  and  a  wine-bibber,  a  friend 
of  publicans  and  sinners.'"  They  were  offended  at  the  austerity  of 
the  Baptist,  and  imputed  it  to  the  influence  of  an  unsocial,  melan- 
choly demon  ;  they  were  equally  displeased  with  the  more  open  and 
familiar  manners  of  our  Lord,  and  advanced  against  him  a  charge 
of  intemperance  and  licentiousness.  A  more  complete  description 
of  frowardness  was  never  given  than  the  following,  in  the  first 
Epistle  to  the  Thessalonians.  "  The  Jews,"  says  Paul,  "  both 
killed  the  Lord  Jesus,  and  their  own  Prophets,  and  have  persecuted 
us ;  and  they  please  not  God,  and  are  contrary  to  all  men."  What- 
ever means  were  employed  for  theii-  good,  the  effect  was  still  the 
same,  obstinate  resistance  or  sullen  contempt.  Over  this  incorrigible 
race  the  judgments  of  heaven  were  impending.  There  was  indeed, 
a  season  allowed  for  repentance,  during  which  the  gospel  would  be 
preached  to  them ;  but  as  soon  as  it  should  expire,  unmingled  ven- 
geance would  overwhelm  the  ungodly  nation.  Peter  exhorts  the 
awakened  Jews  to  flee  from  the  wrath  to  come.  Joel  had  long  ago 
foretold  the  terrors  of  the  day  of  the  Lord,  and  the  salvation  of  those 
who  should  believe.     "  I  will  show  wonders  in  the  heavens,  and  in 


36  LECTCJRE   m. CHAPTER.   II.    37 47. 

the  earth,  blood  and  fire,  and  pillars  of  smoke.  The  sun  shall  be  turn- 
ed into  darkness,  and  the  moon  into  blood,  before  the  great  and  the 
terrible  day  of  the  Lord.  And  it  shall  come  to  pass,  that  whosoever 
shall  call  on  the  name  of  the  Lord  shall  be  delivered  :  for  in  mount 
Zion  and  in  Jerusalem  shall  be  deUverance,  as  the  Lord  hath  said, 
and  in  the  remnant  whom  the  Lord  shall  call." 

The  success  of  Peter's  sermon  is  pointed  out  in  the  next  verse. 
"  Then  they  that  gladly  received  his  word  were  baptized  :  and  the 
same  day  there  were  added  unto  them  about  three  thousand  souls." 
Their  "  receiving  his  word  gladly,"  signifies  their  believing  and  em- 
bracing, with  joy  and  gratitude,  the  tidings  of  salvation  through  the 
cRicified  Jesus.  Such  is  the  reception,  which  the  gospel  will  not 
fail  to  meet  with  from  those,  who  are  awakened  to  perceive  and  feel 
their  need  of  its  comforts.  A  philosopher,  a  speculatist,  who  looks 
upon  it  merely  as  a  theory,  may  coolly  sit  down  and  discuss  its 
evidence  ;  but  the  bosom  of  a  convinced  and  trembling  sinner  throbs 
with  emotions  of  desire  and  transport,  when  he  hears  its  gracious 
declarations  ;  and  he  hastens  to  lay  hold  of  the  offered  mercy  with 
the  same  eagerness,  with  which  a  criminal,  shuddering  under  the 
suspended  axe  of  the  executioner,  accepts  the  unexpected  pardon 
of  his  prince.  Their  obedience  to  the  gospel  was  manifested  by 
submission  to  the  ordinance  of  baptism,  in  which  they  at  once  ex- 
pressed their  faith  in  Christ,  and  recognised  him  as  the  Lord  of  their 
consciences. 

We  may  stop,  for  a  few  moments,  to  consider  this  transaction  as 
a  proof  of  the  sincerity  of  those  converts,  of  their  full  conviction  of 
the  truth  of  the  gospel.  To  an  acknowledgement  of  Christ  and 
his  religion,  the  prejudices  of  education,  the  example  of  their  friends, 
the  authority  of  their  rulers,  and  the  sacred  institutions  of  Moses, 
as  they  were  then  explained,  presented  powerful  obstacles.  They 
could  not  become  his  disciples  without  the  renunciation  of  early 
and  favourite  opinions,  and  without  a  sacrifice  of  principle  ;  and 
there  was  every  reason  to  expect,  that  they  should  incur  the  re- 
proaches of  their  countrymen,  as  apostates,  and  experience  other 
effects  of  their  intolerant  zeal.  Yet  these  considerations  did  not  de- 
ter them  from  assuming  the  badge  of  Christianity  ;  from  standing 
forth  as  the  marked  objects  of  the  hatred  and  scorn  of  their  brethren. 
And  how  shall  we  account  for  their  conduct  ?  It  can  be  explained 
on  no  other  principle  than  an  irresistible  conviction  of  the  truth,  a 
firm  belief  of  the  threatenings  and  promises  of  the  Apostles,  the 


LECTURE    m. CHAPTER,   II.    37 47.  3T 

exertion  of  that  almighty  energy  upon  their  hearts,  which  "  brings 
every  thought  into  captivity  to  Christ."  To  these  causes  we  attri- 
bute the  conversion  of  those  Jews  ;  and  we  perceive  to  what  extent 
they  operated  from  the  number  of  the  converts.  By  the  accession 
of  three  thousand  persons,  our  Saviour  was  pleased  to  encourage 
the  Apostles,  at  their  outset ;  and  to  give  a  specimen  of  the  rapid 
success  which  should  afterwards  attend  the  publication  of  the 
gospel. 

We  have  seen  how  the  Christian  Church  was  formed.  We  are 
next  presented  with  a  view  of  the  conduct  of  its  members,  in  refer- 
ence to  the  doctrines  and  institutions  of  the  gospel.  "  And  they  con- 
tinued steadfastly  in  the  Apostles'  doctrine,  and  fellowship,  and  in 
breaking  of  bread,  and  in  prayers."  Each  of  these  particulars  de- 
serves to  be  distinctly  considered. 

The  first  is  their  continuance  in  "  the  doctrine  of  the  Apostles." 
It  sometimes  happens,  that  by  an  artful  representation  of  an  object, 
and  a  dexterous  appeal  to  his  passions,  a  person  is  induced  to  adopt 
an  opinion  which  he  formerly  reprobated,  and  which,  upon  calm 
reflection,  he  will  renounce.  In  the  midst  of  a  multitude,  a  man 
is  hardly  master  of  himself,  and  is  often  hurried  away  by  a  sympa- 
thetic feeling  with  those  around  him  to  form  resolutions,  which  in 
his  cool  moments  he  may  see  reason  to  retract.  There  are  in- 
stances, too,  in  which  sentiments  are  embraced,  in  the  hope  that 
they  shall  be  held  without  trouble  or  inconvenience,  but  are  aban- 
doned as  soon  as  they  are  found  to  be  incompatible  with  reputation 
and  personal  safety.  The  converted  Jews  had  undergone  a  very 
sudden  change  of  their  views.  At  the  same  meeting,  at  which  the 
pathetic  address  of  Peter  operated  so  strongly  upon  them,  they 
solemnly  declared  themselves  disciples  of  Jesus.  Yet  neither  the 
reflections  which  they  had  afterwards  leisure  to  make  upon  their 
conduct,  nor  the  difficulties  which  they  soon  experienced  to  be  in- 
separable from  their  new  profession,  created  any  regret  at  the  step 
which  they  had  taken.  The  gospel,  the  more  they  examined  it, 
appeared  the  more  worthy  of  all  acceptation.  Its  evidence  was 
strengthened  every  day  by  the  miracles  which  were  performed  be- 
fore their  eyes  ;  and  from  what  passed  in  their  own  minds,  they  felt 
the  same  need  of  its  comforts  as  ever,  the  same  delightful  calm,  the 
same  ineffable  happiness,  arising  from  the  behef  of  its  declarations 
and  promises.     They  continued,  therefore,  steadfast  in  the  doctrine 


38  LECTURE    III. CHAPTER    II.    37 47. 

of  the  Apostles,  fully  convinced  of  its  truth,  and  assured  by  expe- 
rience of  its  excellence. 

Luke  mentions,  in  the  second  place,  their  steadfastness  "  in  fel- 
lowship ;"  by  which  is  meant  the  communion  of  saints  in  the  exer- 
cise of  evangelical  love.  The  gospel  is  not  a  selfish  religion.  It 
requires,  indeed,  every  man  to  take  care  of  his  own  salvation,  and 
shows  it  to  be  of  such  importance,  as  to  be  truly  worthy  of  his  care  ; 
but  it  teaches  him,  at  the  same  time,  to  take  an  interest  in  the  tem- 
poral and  spiritual  welfare  of  his  Christian  brethren.  Upon  the 
basis  of  brotherly  love  is  reared  a  system  of  duties,  from  the  cheer- 
ful and  conscientious  performance  of  which  there  results  great  bene- 
fit to  the  Church,  and  much  honour  to  religion.  By  exhorting  one 
another  daily,  by  instructing,  and  reproving,  and  comforting,  and 
assisting  one  another  in  all  good  things.  Christians  fulfil  the  law  of 
Christ,  and  act  as  partakers  of  the  same  Spirit,  and  children  of  the 
same  Father.  In  these  labours  of  love  the  new  converts  were  em- 
ployed ;  for,  in  believing  the  gospel,  they  had  imbibed  that  pure 
spirit  of  oenevolence,  which  is  now  so  little  known,  but  in  those 
days  made  the  Gentiles  say,  "  Behold  how  the  Christians  love  one 
another." 

Farther,  they  continued  steadfastly  in  "  the  breaking  of  bread." 
This  phrase  does  not  necessarily  mean  the  Lord's  supper,  as  we 
shall  afterwards  see  ;  but  being  introduced  among  the  religious  du- 
ties of  the  primitive  Church,  it  seems,  in  the  present  case,  to  signify 
that  institution,  the  whole  being  denominated  from  a  part.  Per- 
haps, the  celebration  of  that  solemn  ordinance  is  particularly  men- 
tioned, because  it  was  a  public  and  explicit  testimony  of  their  at- 
tachment to  the  Saviour,  a  recognition  of  their  baptismal  engage- 
ments, an  avowal  that  they  gloried  in  the  cross  of  Christ,  which  was 
a  stumbhng  block  to  their  unbeheving  countrymen.  It  is  evident 
that  they  frequently  commemorated  his  death  ;  but  how  often  they 
were  thus  employed,  it  is  impossible  to  ascertain  from  this  passage. 
No  man  in  his  senses  can  suppose,  that  they  observed  the  ordinance 
as  often  as  they  performed  the  duties  of  fellowship,  and  offered  up 
either  secret  or  social  prayer.  I  can  find  nothing  in  the  New  Tes- 
tament, from  which  any  determinate  rule  for  our  conduct  can  be 
collected.  The  arguments  for  the  weekly  celebration  of  the  sacred 
supper,  founded  on  some  incidental  expressions,  are  too  feeble  to 
authorise  the  strong  and  peremptory  conclusions  which  have  been 
drawn  from  tliem.     Evidence  much  more  ample  and  decisive  would 


LECTURE   III. CHArTER   11.    37 — 47.  39 

be  requisite  to  justify  any  religious  party,  in  pronouncing  this  prac- 
tice to  be  a  mark  of  Apostolic  purity,  and  erecting  it  into  a  standard, 
to  which  other  Christians  are  bound  to  conform.* 

In  the  last  place,  we  are  informed  that  they  continued  steadfastly 
'•  in  prayer."  The  gospel  humbles  man,  by  showing  him  his  mean- 
ness and  infirmity.  It  draws  him  off  firom  presumptuous  confidence 
in  himself,  and  directs  him  to  place  his  trust  and  hope  in  God. 
Prayer  is  therefore  the  natural  exercise  of  a  genuine  Christian.     It 

*  Nothing  more  can  be  inferred  from  this  passage,  than  that  the  Lord's  supper  was 
one  of  the  evangehcal  institutions,  which  the  disciples  were  steadfast  in  observing.  The 
words  of  Christ,  "  As  often  as  ye  eat  this  bread,  and  drink  this  cup,"  mean  only,  "  When 
ye  eat  and  drink,  ye  show  forth  my  death  ;"  as  if  I  should  say  to  a  friend,  "  As  often  as 
you  come  to  this  part  of  the  country,  I  shall  be  happy  to  see  you  in  my  house  ;"  I  mean, 
when  he  comes,  without  any  reference  to  the  number  of  times.  The  chief  argument 
for  the  weekly  celebration  of  it  is  drawn  from  these  words,  "  And  upon  the  first  day  of 
the  week,  when  the  disciples  came  together  to  break  bread,  Paul  preached  unto  them ; 
Acts  XX.  7,  from  which  it  is  manifest,  say  the  advocates  for  this  opinion,  that  the  Lord's 
supper  was  a  stated  part  of  the  worship  of  the  Church,  and  that  there  is  the  same  evi- 
dence for  the  weekly  celebration  of  it  as  for  the  observance  of  the  Christian  Sabbath. 
Nay,  so  distinguished  a  place  did  this  ordinance  occupy  in  the  regular  service,  that  it  ia 
mentioned  as  the  main  purpose  of  the  meeting.  I  acknowledge,  that  the  words  do  imply 
that  it  was  the  main  purpose ;  but  for  this  very  reason  I  conclude,  that  it  was  not  the 
usual  design  of  coming  together ;  for  I  have  yet  to  learn,  that  the  Lord's  supper  is  so 
much  to  be  preferred  to  prayer,  and  praise,  and  the  preaching  of  the  word,  as  to  be  the 
principal  cause  of  holding  religious  assemblies.  Where  does  the  Scripture  say  or  insin- 
uate any  such  thing  1  If  there  be  any  purpose  for  which  in  preference  to  others  Chris- 
tians should  meet  on  the  first  day  of  the  week,  it  is  to  hear  the  gospel,  the  great  appoint- 
ed mean  of  promoting  the  life  of  God  in  the  soul.  Scripture  will  bear  me  out  in  this 
assertion.  When  men  begin  to  be  zealous  about  any  thing,  they  often  become  extrav- 
agant, and  are  not  satisfied  till  they  have  put  it  out  of  its  place,  and  exalted  it  above  all 
other  things.  Since  then  it  is  agreed,  that  "to  break  bread"  was  the  chief  intention  of 
the  meeting  at  Troas,  I  conclude,  that  the  intention  was  special,  not  common  ;  because 
it  cannot  be  proved  from  Scripture,  or  history,  or  the  nature  of  the  ordinance,  that  to 
eat  the  Lord's  supper  ever  was,  or  ever  ought  to  be,  at  all  times,  the  principal  reason  for 
assembling  on  the  Sabbath.  The  disciples  at  Troas  probably  embraced  the  opportunity 
of  commemorating  the  death  of  Christ,  while  they  enjoyed  the  presence  and  ministrations 
of  Paul ;  and  hence  this  ordinance  is  represented  to  have  been,  because  it  really  was, 
the  design  of  this  meeting.  From  the  words  of  Paul  to  the  Corinthians,  1  Cor.  xi.  17, 
20,  "  You  come  together  not  for  the  better,  but  for  the  worse,"  compared  with  what  he 
afterwards  says,  "  When  ye  come  together, — this  is  not  to  eat  the  Lord's  supper,"  it  has 
been  inferred,  that  always  when  they  met,  they  observed  this  ordinance,  because  other- 
wise there  would  be  no  force  in  his  argument,  that  tlieir  coming  together  was  for  the 
worse.  This  is  very  feeble  reasoning.  Join  the  two  passages  ti  )gether,  and  the  meaning 
obviously  is,  "  When  you  come  together,  and  eat  in  the  riotous  manner  afterwards  de- 
scribed, you  come  together  for  the  worse."  Nothing  is  asserted  but  the  pernicious  con- 
sequences of  such  assemblies;  there  is  not  a  word  about  their  frequency.  I  do  not,  at 
present,  inquire  what  was  the  practice  of  the  Church  after  the  death  of  the  Apostles,  as 
I  am  examining  only  the  arguments  from  Scripture. 


40  LECTURE    III. CHAPTER.    11.    37 — 47. 

is  the  language  of  his  necessities.  It  is  the  voice  of  his  faith  im- 
ploring relief  from  the  all-sufficiency  of  his  Maker.  It  is  the  mean 
of  bringing  almighty  power  to  his  aid ;  of  deriving  from  the  infinite 
stores  of  divine  goodness  the  supply  of  his  wants.  Hence  the  prayer 
of  a  Christian  is  not  an  occasional  exclamation  in  a  moment  of 
alarm,  or  the  effervescence  of  transient  desire ;  but  is  founded  in  a 
habitual  disposition  of  mind,  a  permanent  sense  of  weakness  and 
dependence.  It  constitutes  a  part  of  his  daily  exercise,  without 
which  his  spiritual  life  could  no  more  be  preserved  than  his  natural 
life  could  be  sustained  without  food.  By  continuing  in  prayer,  the 
new  converts  discovered  the  ardour  of  their  piety,  and  were  enabled 
to  persevere,  amidst  difficulties  and  dangers,  in  the  profession  of  the 
truth,  and  in  obedience  to  the  institutions  of  Christ. 

I  have  given  what  appears  to  me  to  be  the  genuine  sense  of  this 
passage  ;  and  in  doing  so  have  paid  no  regard  to  the  opinion  of  some 
writers,  that  it  is  a  description  of  the  procedure  of  the  first  Christians 
in  their  religious  assemblies.  The  opinion  receives  no  countenance 
from  the  passage  itself,  would  not  occur  to  an  impartial  reader  un- 
acquainted with  the  theories  of  disputants,  and  is  chiefly  adopted 
with  a  view  to  establish  a  favourite  point,  that  the  Lord's  supper  was 
a  stated  part  of  the  worship  of  the  primitive  Church.  But  if  we 
take  the  liberty  to  explain  the  Scriptures  as  we  please,  there  •  is  no 
doubt  that  we  may  prove  from  them  any  fancy  however  extrava- 
gant. 

Let  us  now  consider  the  love  of  the  primitive  Christians,  as  dis- 
played in  the  liberality  with  which  they  supplied  the  necessities  of 
their  poor  brethren.  "  And  all  that  beheved  were  together,  and  had 
all  things  common,  and  sold  their  possessions  and  goods,  and  parted 
them  to  all  men,  as  every  man  had  need."  The  expression,  '•  all 
that  believed  were  together,"  does  not  mean  that  they  were  assem- 
bled in  one  place,  but  that  they  were  united  in  mind  and  affection, 
according  to  the  sense  which  it  bears  in  some  other  places  of  Scrip- 
ture. "  They  had  all  things  common."  It  has  been  supposed,  that 
there  was  a  real  community  of  goods  among  the  Christians  of  Jeru- 
salem ;  or  that  every  man,  renouncing  all  right  to  his  property,  de- 
hvered  it  over  to  a  pubUc  stock,  to  which  all  had  an  equal  claim. 
It  appears,  however,  from  the  story  of  Annanias  and  Sapphira,  that 
the  disciples  were  under  no  obligation,  or  were  bound  by  no  positive 
law,  to  dispose  of  their  property  for  the  benefit  of  the  Church  ;  and 
that  after  it  was  sold,  they  could  retain  the  whole,  or  any  part  of  the 


LECTURE    III. CHAPTER    II.    37 — 47.  41 

price,  provided  that  they  did  not,  hke  those  unhappy  persons,  prac- 
tice dissimulation  and  deceit :  and  it  is  farther  evident  from  the  pas- 
sage before  us,  that  although  in  many  instances  they  laid  down  the 
price  at  the  feet  of  the  Apostles,  entrusting  them  with  the  distribu- 
tion, yet  they  sometimes  reserved  it  in  their  own  hands,  and  gave  it 
to  the  indigent,  according  to  their  own  ideas  of  their  need.  These 
considerations  seem  to  prove,  that  there  was  not  an  actual  commu- 
nity of  goods  in  the  primitive  Church,  but  that,  in  consequence  of 
the  fervent  charity  which  united  the  hearts  and  interests  of  the  dis- 
ciples, "  no  man,"  as  Luke  informs  us  in  the  fourth  chapter,  "  said 
that  ought  of  the  things  which  he  possessed  was  his  own,"  or  ap- 
propriated them  solely  to  his  own  use,  but  readily  parted  with  them 
for  the  supply  of  others.  "  They  parted  them  to  all  men,  as  every 
man  had  need."  All  things  were  common,  because  they  were  at 
the  service  of  every  man  who  wanted  them.  On  this  ground,  one 
of  the  Fathers  said  long  after,  "  Among  us  Christians  all  things  are 
common,"  although  the  practice  of  selling  possessions,  and  distribu- 
ting the  price  to  the  poor,  was  discontinued.  There  is  no  evidence, 
that  the  conduct  of  the  Church  of  Jerusalem  was  followed  by  any 
other  Church,  even  in  the  Apostolic  age ;  but  so  far  as  it  is  an  ex- 
ample of  generous  love,  triumphing  over  the  selfish  affections,  and 
exciting  men  to  seek  the  welfare  of  others  as  well  as  their  own,  it  is 
worthy  to  be  imitated  to  the  end  of  the  world. 

The  words,  upon  which  I  shall  next  make  some  observations,  are 
contained  in  the  forty-sixth  verse,  where  we  are  told,  that  "  they 
continued  daily  in  the  temple,  and  breaking  bread  from  house  to 
house,  did  eat  their  meat  with  gladness  and  singleness  of  heart." 
Attempts  have  been  made  to  prove,  that  "breaking  bread"  here  sig- 
nifies the  celebration  of  the  Lord's  supper ;  and  it  has  been  inferred, 
that  there  was  not  only  a  weekly,  but  a  daily  observance  of  that 
solemn  rite  in  the  primitive  Church.  This,  indeed,  is  sometimes 
the  meaning  of  the  phrase ;  but  partaking  of  the  Lord's  supper  is 
nowhere  denoted  by  the  famihar  expression  of  "  eating  our  meat." 
I  am  persuaded,  that  to  a  plain  reader,  who  had  no  darling  notion 
to  support,  it  would  never  occur  that  any  thing  more  was  intended, 
than  to  inform  us  how  the  first  Christians  conducted  themselves  in 
their  private  intercourse.  Prompted  by  brotherly  love,  they  em- 
braced opportunities  of  frequently  meeting  together  at  their  common 
meals  ;  and,  on  such  occasions,  they  manifested  the  influence  of  the 
gospel,  as  well  as  in  the  more  solemn  services  of  religious  worship. 


42  LECTURE   m. CHAPTER   II.    37 47, 

Joy  and  innocence  presided  at  their  frugal  repasts.  But  it  was  joy 
different  from  that  which  wine  inspires,  flowing  from  an  assurance 
of  the  favour  of  God,  a  sense  of  his  love,  which  gives  a  reUsh  to  the 
homeliest  fare,  and  the  triumphant  hope  of  immortality.  "  Go  thy 
way,  eat  thy  bread  with  joy,  and  drink  thy  wine  with  a  merry 
heart ;  for  God  now  accepteth  thy  works."  At  those  happy  meet- 
ings, envy  and  jealousy  did  not  rankle  in  the  bosoms  of  the  guests, 
nor  were  purposes  of  revenge  concealed  under  the  deceitful  smile  of 
friendship.  All  duplicity  was  banished,  and  their  hearts,  purified 
by  divine  grace,  admitted  no  sentiments  but  those  of  honest,  undis- 
sembled  affection.  At  theii*  tables  they  sealed  their  mutual  love, 
and  anticipated  the  pure  felicity,  which  will  circulate  from  breast  to 
breast  in  the  blessed  company,  who  shall  eat  bread  in  the  kingdom 
of  God. 

I  shall  farther  take  notice  only  of  the  sentiments  with  which  the 
rising  Church  was  regarded  by  the  Jews.  It  was  at  once  the  ob- 
ject of  veneration  and  of  esteem.  It  is  said,  in  the  forty-third  verse, 
that  "  fear  came  upon  every  soul."  With  respect  to  external  cir- 
cumstances, the  disciples  were  a  despicable  company,  composed  of 
persons,  for  the  most  part,  in  the  lower  classes  of  society,  with  some 
illiterate  fishermen  and  publicans  at  their  head.  Yet  there  were 
such  tokens  of  the  presence  and  power  of  God  in  this  assembly,  that 
the  spectators  could  not  avoid  being  impressed  with  awe.  The 
miracles  performed  by  the  Apostles  astonished  the  beholders  ;  and 
although  they  did  not  always  produce  conviction,  made  them  afraid 
to  treat  the  disciples  with  disrespect.  "  Many  wonders  and  signs 
were  done  by  the  Apostles."  At  the  same  time,  the  character  of  the 
first  professors  of  the  faith  was  so  amiable,  their  manners  were  so 
pure,  and  their  charity  was  so  unbounded,  that  they  conciliated  the 
good-will  of  all  around  them.  "  They  were  in  favour  with  the  peo- 
ple." Their  faith  the  people  might  not  approve,  but  their  virtues 
they  could  not  refuse  to  commend.  '■  He  is  a  good  man,"  said  the 
heathens  of  a  peaceable,  beneficent  neighbour,  "  but  he  is  a  Chris- 
tian." The  doctrines  of  our  religion  may  seem  mysterious  and  per- 
plexed, and  some  of  its  precepts  may  be  accounted  severe  ;  but 
when  it  is  embodied,  if  I  may  speak  so,  in  the  conduct  of  its  genu- 
ine friends ;  when  it  puts  on  the  lovely  aspect  of  meekness,  gentle- 
ness, and  goodness,  the  hearts  of  its  enemies  bear  an  unequivocal 
testimony  in  its  favour,  and  sometimes  their  lips  unwittingly  pro- 
nounce its  eulogium. 


LECTURE   in. CHAPTER  u.    37 47.  43 

Such  were  the  sentiments  with  which  the  Jews  beheld  the  primi- 
tive Christians  ;  and  the  impression  made  upon  their  minds  contri- 
buted, through  the  divine  blessing,  to  bring  many  of  them  to  the 
knowledge  of  the  truth.  The  Church  was  a  growing  society.  It 
received  daily  accessions.  The  power  of  God  was  exerted  to  carry 
into  effect  his  purpose  of  grace  with  respect  to  such  of  the  Jewish 
nation  as  he  had  chosen  to  eternal  life.  "  The  Lord  added  to  the 
Church  daily  such  as  should  be  saved." 

I  shall  conclude  with  two  or  three  reflections  upon  the  passage. 

First,  We  have  before  us  the  pure  and  perfect  model  of  a  Chris- 
tian Church.  The  primitive  Church  was  composed  of  persons 
awakened  and  enhghtened  by  the  truth,  who,  having  entered  into 
its  communion  by  baptism,  continued  regular  and  steadfast  in  the 
ordinances  and  commandments  of  Christ,  and  were  united  by  sin- 
cere and  ardent  love.  How  dissimilar  are  those  societies,  the  mem- 
bers of  which  are  associated  from  the  mere  accident  of  local  situa- 
tion, or  from  caprice  and  prejudice,  without  knowledge,  and  without 
principle  ;  societies  made  up  of  such  loose  and  light  materials,  that 
a  breath  of  novelty  shall  blow  thera  asunder,  and  the  most  frivolous 
offence  shall  occasion  their  disunion  ;  societies,  which  having  no 
common  purpose,  no  mutual  bond  of  connexion,  are  a  chaos  of 
discordant  elements,  in  which  envy,  jealousy,  pride,  selfishness, 
calumny,  and  evil  surmisings,  produce  perpetual  agitation  and  war  ? 
Alas !  my  brethren,  we  have  all  departed,  more  or  less,  from  the 
Apostolical  standard  ;  and  we  are  not  likely  to  return  to  it,  notwith- 
standing the  schemes  of  improvement  which  the  fertile  invention 
of  the  present  times  is  almost  daily  suggesting,  till,  as  in  former 
days,  the  Spirit  be  poured  out  from  on  high.  Then  "  the  wilder- 
ness and  the  solitary  place  shall  be  glad,  and  the  desert  shall  rejoice 
and  blossom  as  the  rose." 

In  the  second  place.  The  mighty  efficacy  of  the  word  of  Grod  is 
manifest  in  the  sudden  and  complete  conversion  of  the  Jews.  "  Is 
not  my  word  like  as  a  fire  ?  saith  the  Lord  :  and  like  a  hammer, 
that  breaketh  the  rock  in  pieces  ?"  Let  it  not  be  supposed,  that  as 
the  occasion  was  peculiar,  the  power  exerted  was  unusual,  and 
ought  not  to  be  looked  for  again.  "  The  Lord's  hand  is  not  short- 
ened that  it  cannot  save."  "  The  residue  of  the  Spirit  is  with  him  ;" 
and  the  same  effects  are  still  produced  in  the  conversion  of  every 
sinner.     Some  of  the  prejudices  which  influenced  the  Jews  may  not 


44  LECTURE   III. CHAPTER   JI.    37 47. 

be  entertained  by  persons  educated  in  a  Christian  country ;  but 
there  are  other  prejudices  equally  effectual  in  blinding  the  mind, 
and  fortifying  the  heart  against  conviction,  which  it  is  therefore  as 
difficult  to  overcome.  Did  we  consider  how  powerful  is  the  domi- 
nion of  pride,  how  firmly  the  interests  of  sin  are  established,  and 
how  fascinating  is  the  influence  of  the  world,  we  should  be  con- 
vinced, that  the  same  energy  is  exerted  in  modern  conversions,  as 
in  those  which  took  place  in  the  beginning  of  the  gospel.  Hence, 
in  the  most  unpromising  times,  we  may  hope  that  the  interests  of 
religion  shall  be  maintained  ;  and  we  should  never  despair  of  the 
ultimate  triumph  of  truth  over  error.  The  gospel  is  "  mighty 
through  God"  to  subdue  all  opposition.  When  "  the  Lord  shall 
send  the  rod  of  his  strength  out  of  Zion,  the  people  shall  be  willing 
in  the  day  of  his  power." 

In  the  last  place.  We  are  presented  with  a  powerful  argument  for 
the  truth  of  the  resurrection  and  exaltation  of  Christ.  Let  it  only 
be  admitted,  that  many  of  the  Jews  were  converted  to  Christianity 
soon  after  its  publication ;  and  this  is  a  fact  which  no  man  will 
venture  to  dispute.  By  what  means,  I  ask,  was  their  conversion 
effected  ?  The  Apostles,  who  addressed  them  were  men  of  no  learn- 
ing, of  no  influence,  and  unskilled  in  the  arts  of  sophistry  and  elo- 
quence. And  what  did  they  require  their  hearers  to  beheve  ?  Did 
they  not  tell  them,  that  the  man  whom  they  had  crucified  a  few 
weeks  before  was  the  Son  of  God  ;  that  there  was  no  way  of  salva- 
tion but  by  his  blood  ;  and  that  God  had  raised  him  from  the  grave, 
and  exalted  him  to  his  right  hand  in  heaven  ?  These  were  not 
palatable  truths.  The  Jews  could  not  assent  to  them,  without  ac- 
knowledging themselves  to  be  the  vilest  wretches  upon  earth,  guilty 
beyond  all  other  men,  and  deserving  severer  punishment ;  and 
without  giving  up  their  agreeable  dreams,  their  soothing  prospects 
of  worldly  grandeur.  We  cannot  suppose,  then,  that  they  would 
receive  those  truths  without  evidence  so  strong,  as  to  force  convic- 
tion upon  their  minds.  That  they  did  receive  them,  we  know  ; 
and  we  learn  from  this  chapter  on  what  grounds  they  were  satisfied. 
The  account  is  consistent  and  probable.  Infidehty  can  give  no 
other,  which  shall  not  be  liable  to  unanswerable  objections.  As- 
suming, then,  that  the  Holy  Ghost  was  poured  out  upon  the  Apos- 
tles, and  that  they  were  enabled  to  speak  with  new  tongues,  and  to 
work  miracles  before  the  eyes  of  their  countrymen,  we  may  de- 
mand, by  whom  the  Spirit  was  sent.     Was  it  not,  as  they  affirmed, 


LECTURE  in. CHAPTEK.  u.    37 — 47.  45 

by  Jesus  of  Nazareth,  who  had  suffered  as  a  malefactor  without  the 
gates  of  Jerusalem  ?  And  could  he  have  sent  him,  if  he  had  been 
still  lying  in  the  grave  ?  Did  it  not  hence  appear,  that  he  had 
triumphed  over  death,  and  was  now  proceeding  to  establish  that 
kingdom  which  he  had  shed  his  blood  to  obtain  ?  Christians,  the 
Lord  is  risen  indeed.  "  He  hath  ascended  up  on  high,  and  led  cap- 
tivity captive."  Infidels  may  cavil  and  blaspheme  ;  but  assured  by 
evidence,  from  Avhich  they  perversely  turn  away  their  eves,  that  he 
lives  and  reigns,  we  hail  him  Lord  of  all.  "  And  he  must  reign, 
till  all  his  enemies  be  put  under  his  feet."  "  Arise,  O  Lord,  and  let 
thine  enemies  be  scattered  ;  but  let  them  that  love  thee  be  as  the 
sun,  when  he  goeth  forth  in  his  might." 


LECTURE    IV. 


THE    LAME    MAN    CURED    BY    PETER  'AND   JOHN. 


CttkP.  iii.  1—16. 

The  Apostles  were  commissioned  to  promulgate  a  religion 
which,  notwithstanding  its  intrinsic  excellence,  the  world  was  ill 
disposed  to  receive.  To  the  Jews,  superstitiously  attached  to  the 
ritual  of  Moses,  and  persuaded  of  its  perpetuity,  it  appeared  in  the 
light  of  an  impious  heresy  ;  a  bold  attempt  to  substitute  the  crude 
notions  of  an  upstart  teacher  in  the  room  of  the  oracles  of  heaven. 
On  the  part  of  the  Gentiles,  accustomed  to  pompous  ceremonies, 
and  the  unrestrained  hcense,  in  Avhich  the  ancient  systems  of  idol- 
atry indulged  their  votaries,  its  pure  doctrines,  and  simple  institutions 
were  calculated  to  excite  sentiments  of  aversion  and  contempt. 
The  prejudices,  with  which  the  gospel  had  to  contend,  were  not 
hkely  to  be  removed  by  the  character  and  qualifications  of  its  first 
preachers.  They  were  not  men  who  could  command  respect  by 
their  talents  and  their  rank.  They  were  poor  and  illiterate  ;  they 
had  sat  at  the  feet  of  no  Jewish  doctor,  and  frequented  the  school 
of  no  heathen  philosopher.  Coming  from  the  lips  of  such  men,  the 
rehgion  of  Jesus  must  have  presented  itself  under  new  disadvan- 
tages, in  consequence  of  the  awkward  manner,  and  unpohshed 
style,  in  which  they  may  be  conceived  to  have  delivered  it.  Whence, 
then,  did  it  succeed  ?  What  precautions  were  taken  to  prevent  it 
from  being  rejected  by  universal  consent  ?  To  the  fishermen  and 
publicans  of  Galilee,  upon  Avhom  had  devolved  the  important  office 
of  converting  the  world,  Jesus  communicated  powers  of  an  extra- 
ordinary kind,  by  which  they  were  better  qualified  for  their  work 
than  if  they  had  possessed  the  treasures  of  human  learning  and 
eloquence.  While,  by  the  descent  of  the  Holy  Ghost,  they  were 
inspired  with  the  knowledge  of  foreign  languages,  and  could  ad- 
dress every  man  in  his  own  tongue  upon  the  subject  of  their  mis- 


lectuhe  IV.— cHArTER  in.  I — IG,  47 

sion.  they  were  enabled  to  perform  such  wonderful  works  as  aw^ak- 
cned  the  attention  of  the  spectators,  and  were  undoubted  evidences 
of  the  divine  authority  of  their  doctrine.  Incidental  mention  is 
made  of  their  miracles  towards  the  close  of  the  preceding  chapter. 
*'  Many  wonders  and  signs  were  done  by  the  Apostles."  In  the 
passage  now  read,  one  is  selected  as  a  specimen  :  and  as  it  was  ac- 
companied with  several  important  circumstances,  which  throw  light 
upon  the  general  design  of  miracles,  and  the  character  of  the  Apos- 
tles, it  deserves  to  be  particularly  considered. 

The  occasion  of  performing  this  miracle  was  a  visit  paid  by  two 
of  the  Apostles,  Peter  and  John,  to  the  temple,  for  the  purpose  of 
devotion.  "  Now  Peter  and  John  w^entup  together  into  the  temple, 
at  the  hour  of  prayer,  being  the  ninth  hour."  The  Jews  had  stated 
hours  of  prayer,  the  third,  the  sixth,  and  the  ninth,  corresponding 
to  nine  in  the  morning,  twelve  at  noon,  and  three  in  the  afternoon, 
according  to  our  division  of  the  day.  Two  of  those  hours  coin- 
cided wdth  the  appointed  times  of  offering  the  daily  sacrifices,  when 
those  pious  Israelites,  who  resided  in  Jerusalem,  resorted  to  the  tem- 
ple, that  while  the  smoke  ascended  from  the  altar  and  the  censers 
of  the  priests,  they  might  present  the  nobler  oblation  of  holy  sup- 
phcations  and  thanksgivings.  The  Apostles,  in  this  instance,  com- 
plied with  the  practice  of  their  country,  without  any  intention 
to  bind  Christians  in  succeeding  ages,  to  fixed  hours  of  religious 
worship,  or  to  represent  any  particular  place  as  rendering  prayer 
more  acceptable  to  God.  Our  Churches  are  quite  different  from  the 
temple,  which  was  a  consecrated  house,  the  chosen  habitation  of 
the  God  of  Israel.  It  is  probable,  too,  that  they  had  another  rea- 
son for  going  up  to  it  at  this  time,  namely,  to  embrace  the  oppor- 
tunity of  addressing  the  people,  when  a  considerable  number  was 
assembled. 

The  person,  upon  whom  the  miracle  was  performed,  was  af- 
flicted w4th  a  lameness,  incurable  by  any  means  which  human  skill 
could  employ  ;  for  it  did  not  proceed  from  an  accidental  dislocation 
of  the  joints,  which  might  have  been  reduced,  nor  from  temporary 
debihty,  which  would  have  been  gradually  removed  as  he  regained 
his  strength,  but  from  an  original  defect,  or  derangement  of  the 
parts.  He  was  therefore  a  fit  subject  for  displaying  a  supernatural 
power  with  which  the  Apostles  were  endowed  by  their  Master,  be- 
cause, among  those  who  were  acquainted  with  the  case,  there  could 


48  LECTURE   IV. — CHAPTER   III.    1 — 16, 

be  no  question,  if  a  cure  was  performed,  whether  it  had  been  ef- 
fected by  ordinary  or  miraculous  mep-ns.  There  was  no  room  for 
discussion  with  respect  to  what  nature  itself  could  do,  or  what  sur- 
prising effects  might  be  produced  upon  the  bodily  frame,  by  the 
force  of  imagination,  by  sudden  and  violent  emotions  of  fear  and 
joy,  or  by  hope  calling  forth  some  latent  energy,  and  dissipating,  as 
by  magic  influence,  the  langour  or  infirmity  which  had  long  op- 
pressed the  patient.  The  interposition  of  heaven  would  be  too 
evident  to  be  obscured  by  plausible  theories  and  sophistical  cavils. 
Even  if  his  lameness  might  have  been  cured  in  infancy,  it  had  now 
acquired  an  inveteracy  which  the  most  perfect  art  should  have 
laboured  in  vain  to  subdue.  His  situation  was  well  known  to  the 
inhabitants  of  Jerusalem  ;  for  being  unable  to  work  for  his  subsis- 
tence, and  having  no  friends  who  could  or  would  support  him,  he 
was  carried  daily  to  one  of  the  gates  of  the  temple,  at  which  he  lay 
imploring  the  compassion  and  charity  of  passengers.  The  place 
was  well  chosen,  as  it  may  be  justly  expected,  that  if  our  hearts 
shall  ever  be  disposed  to  relieve  the  necessities  of  our  brethren,  it 
will  be  in  those  moments  when  they  are  awake  to  religious  senti- 
ments, and  we  are  going  to  implore  from  our  heavenly  Father 
mercy  to  ourselves.  "  And  a  certain  man,  lame  from  his  mother's 
womb,  was  carried,  whom  they  laid  daily  at  the  gate  of  the  temple, 
which  is  called  Beautiful,  to  ask  alms  of  them  that  entered  into  the 
temple." 

It  is  not  a  matter  of  any  importance  to  inquire  upon  what  gate 
of  the  temple  the  epithet  Beautiful  was  bestowed.  It  was  probably 
a  gate  of  which  Josephus  informs  us,  that  it  surpassed  all  the  rest 
in  the  richness  of  its  materials,  and  the  splendour  of  its  ornaments  ; 
and,  from  the  purpose  for  which  it  was  chosen  by  the  lame  man,  it 
seems  to  have  been  the  principal  entrance.  The  mention  of  its 
name,  however,  suggests  some  observations  which  it  may  be 
useful  to  state,  upon  the  marks  of  truth  to  be  found  in  the  record 
of  the  miracles  of  the  gospel.  When  a  story  is  told  in  general 
terms,  without  date,  or  place,  or  any  circumstance  which  an  in- 
quirer might  lay  hold  of  to  ascertain  its  reality,  there  is  reason  to 
suspect  it  to  be  a  fiction,  or  at  least,  that  the  writer  knows  nothing 
about  it  but  by  vague  and  uncertain  tradition.  But  when  an  event 
is  related  with  a  detail  of  particulars,  with  a  specification  of  the 
time  when,  and  the  spot  on  which,  it  happened,  and  of  the  witness- 
es who  were  present,  we  are  induced  to  believe  that  the  narrator 


LECTURE   IV. — CHAPTER   III.    1 — 16.  49 

was  fully  assured  of  its  truth,  and  considered  it  as  capable  of  bearing 
the  strictest  investigation.  There  is  always  some  truth,  it  has  been 
remarked,  where  there  is  considerable  particularity.*  If  we  apply 
this  remark  to  the  miracles  recorded  in  the  New  Testament,  we  shall 
perceive  a  strong  presumption  at  least  of  their  credibility.  The  time 
when,  and  the  persons  upon  whom,  they  were  performed,  aie  mention- 
ed ;  the  witnesses  are  described  by  their  names,  by  their  station,  or  by 
some  other  circumstance  which  sufficiently  distinguishes  them,  and 
even  the  enemies  of  Jesus  Christ  and  his  religion  are  appealed  to 
for  the  truth  of  the  relation  ;  and  all  this  was  done,  while  the  wit- 
nesses, whether  friends  or  enemies,  were  alive. 

In  the  present  case,  Luke  does  not  content  himself  with  saying, 
that  on  a  certain  occasion,  the  Apostles,  somewhere  in  Judea, 
cured  a  lame  man  ;  but  he  points  out  the  individual  by  such  marks 

'*aa  are  equivalent  to  giving  his  name.  H^is  represented  as  a  sort 
of  public  person,  having  been  often  seen  by  those  who  frequented  the 
temple  ;  the  gate  at  which  he  was  wont  to  lie  is  specified  ;  and 
thus  an  opportunity  was  given  to  every  reader  at  that  time  to  bring 
the  narrative  to  the  test.  No  reason  can  be  conceived  why  Luke 
has  inserted,  in  a  history  so  concise,  a  circumstance  apparently  of 

'  so  little  importance,  as  his  being  laid  at  the  gate  of  the  temple 
called  Beautiful,  but  his  knowledge  that  what  he  was  writing  was 
true,  and  his  willingness  to  subject  it  to  the  most  scrupulous  examina- 
tion. Impostors  do  not  write  in  this  manner.  They  dread  in- 
quiry, and  use  every  precaution  to  elude  it. 

The  lame  man  begged  alms  from  all  the  passengers,  from  th& 
poor  as  well  as  from  the  rich  ;  and  perhaps  he  often  found,  that 
the  former  were  more  ready  to  give  their  mite  than  the  latter  to  be- 
stow their  larger  sums.  The  mitred  priest  might  have  passed 
him  without  notice,  while  the  humble  mechanic  stopped  to  share 
with  him  the  scanty  earnings  of  his  industry.  There  was  nothing 
in  the  appearance  of  Peter  and  John  to  encourage  him  to  expect 
much  from  them,  for  in  their  dress  and  manner  they  were  evidently 
persons  of  the  lowest  rank  ;  yet  the  cripple,  as  soon  as  he  saw 
them,  began  the  wonted  tale  of  distress,  entreating  them,  we  may 
presume,  to  help  him  for  the  sake  of  the  God  whom  they  were 
about  to  adore.  And  as  their  attention  was  attracted  by  his  pite- 
ous story,  he  hoped  to  see  them  draw  forth  from  their  little  store 

»  Paley's  View  of  the  Evidences  of  Chriatianitv,  vol.  i.  33-3—334. 

r 


50  LECTURE   IV, — CHAPTER    IIL    1  — 16. 

something  to  relieve  his  necessities.  His  expectation  was  the  more 
excited  by  the  words  of  the  Apostles,  requiring  him  to  look  upon 
them,  which  he  construed  as  an  intimation  of  their  purpose  to 
give  alms  ;  whereas  their  design  was  to  fix  his  attention  upon  the 
miracle  which  they  intended  to  perform.  "  Who  seeing  Peter  and 
John  about  to  go  into  the  temple,  asked  an  alms.  And  Peter 
fastening  his  eyes  upon  him,  v/ith  John,  said,  Look  on  us.  And 
he  gave  heed  unto  them,  expecting  to  receive  something  of  them." 
But  how  must  the  poor  man  have  been  surprised  and  disappoint- 
ed on  hearing  the  following  declaration  from  Peter  ?  "  Silver  and 
gold  have  I  none."  "  What,"  he  might  have  said,  "  have  you  in- 
deed no  money?  Why,  then,  did  you  excite  my  expectation? 
Might  you  not  have  passed  on,  as  many  others  have  done,  without 
giving  heed  to  my  petition  ?  Surely  it  is  enough  that  misery  is 
left  to  pine  away  in  neglect ;  it  is  the  wantortness  of  cruelty  to 
pour  into  its  cup  the  bitter  ingredient  of  mockery."  "  No  ;"  said 
Peter,  "  I  have  neither  silver  nor  gold  ;  but  I  have  something  better 
to  give ;  in  the  name  of  Jesus  Christ  of  Nazareth,  rise  up  and 
walk."  This  was  a  new  kind  of  alms,  of  which  the  cripple  had 
no  expectation.  All  the  physicians  in  Judea  could  not  have  im- 
parted vigour  to  his  limbs  ;  and  how  could  he  presume,  that  these 
plain,  uneducated  men,  were  possessed  of  superior  skill !  But  it  is 
not  by  their  own  skill  that  they  accomplish  the  cure ;  the  miracle 
is  performed  in  the  name  of  Jesus  of  Nazareth,  "  Who  is  he  ?" 
might  the  lame  man  have  replied.  "  Is  he  not  the  same  person 
who  was  lately  crucified  without  the  gates  of  the  city  ;  over  whose 
fall  the  priests  and  rulers  exulted  ;  and  whose  name  is  never  men- 
tioned but  in  terms  of  reproach  and  execration  ?"  But  he  had  not 
leisure  to  reason  in  this  manner  ;  for  no  sooner  had  Peter  com- 
manded him  to  rise,  than  "  he  took  him  by  the  right  hand,  and  lift 
him  up ;  and  immediately  his  feet  and  ankle-bones  received 
strength."  Observe  the  simple  yet  authoritative  manner  in  which 
the  miracle  is  performed.  No  solemn  preparations  are  made,  no 
mystic  ceremonies  are  used,  which  might  work  upon  the  imagina- 
tion of  the  patient,  and  excite  his  reverence  and  admiration  of  the 
persons  of  the  Apostles.  By  a  few  words,  pronounced  in  a  serious 
unaffected  manner,  the  effect  is  produced.  It  is  thus  that  divine 
power  is  exerted.  It  stands  in  no  need  of  any  artifice  to  set  it  off, 
of  any  ostentatious  display  to  raise  the  wonder  of  the  beholders. 


LECTURE   IV. — CHAPTER.    HI.    1  — 16.  51 

lis  Works   are  sufficient  to  awaken,  by  their  own  grandeur,  the 
strongest  emotions  of  astonishment  and  awe. 

"  Silver  and  gold  have  I  none."  The  apostles  were  poor  when 
they  connected  themselves  with  Christ ;  and  it  was  not  in  the  hope 
of  improving  their  circumstances  that  they  became  his  disciples  ; 
for  what  could  they  expect  from  a  Master  who  had  not  "  where  to 
lay  his  head '?"  They  were,  indeed,  furnished  with  powers  of  an 
extraordinary  nature,  which,  in  the  hands  of  persons  of  different 
views,  would  have  been  converted  into  means  of  accumulating 
wealth.  Willingly,  we  may  believe,  would  those  have  loaded 
them  with  gifts,  whom  they  rescued  from  the  languor  of  sickness, 
and  the  agonies  of  pain  ;  and  those  to  whose  arms  they  had 
brought  back  their  beloved  friends  from  the  grave.  But  their  Lord 
enjoined  a  disinterested  exercise  of  their  miraculous  powers. 
"  Freely  ye  have  received,  freely  give."  The  missionaries  resem- 
bled the  Author  of  our  religion,  who  wrought  many  miracles  to  re- 
lieve the  distresses  of  others,  and  sometimes  to  supply  their  bodily 
necessities,  but  never  exerted  his  power  to  provide  for  his  own  wants, 
except  in  a  single  instance,  when  Peter  was  sent  to  draw  a  fish 
out  of  the  sea,  with  a  piece  of  money  in  its  mouth,  to  be  applied 
to  the  payment  of  tribute.  There  were  other  opportunities  of  ac- 
quiring riches,  wliich  they  might  have  improved,  if  these  had  pos- 
sessed any  charms  in  their  eyes.  The  new  converts  of  Christiani- 
ty, under  tlie  influence  of  the  m.ost  generous  love  to  their  brethren, 
sold  their  possessions,  and  laid  the  price  at  the  feet  of  the  Apostles, 
who  thus  became  sole  trustees  of  large  sums  of  money.  Their 
characters  were  free  from  suspicion ;  and  such  was  the  confidence 
placed  in  their  integrity,  that  no  disciple  would  have  thought  it  ne- 
cessary to  demand  an  account  of  their  management.  Here,  then, 
was  an  occasion,  which  private  interest,  had  any  regard  to  it  lurked 
in  their  breasts,  would  not  have  neglected.  And  how  often  has 
avarice,  carefully  concealing  itself  under  a  cloak  of  religion  and 
disinterested  zeal,  secretly  stretched  out  its  hand  to  appropriate 
that  wealth  which  it  affected  to  despise  ?  "  My  vow  of  poverty," 
said  a  monk,  "  has  brought  me  a  revenue  of  a  hundred  thousand 
crowns."  How  great  do  the  Apostles  appear!  how  high  do  they 
rise  in  the  estimation  of  every  man  who  can  appreciate  moral 
worth,  when  they  hold  up  hands  which  no  bribe  had  touched,  no 
unlawful  gain  had  polluted!  Dispensing  the  treasures  of  the 
Church  under  the  control  of  no  superintendent,  and  without  the' 


52  LECTURE    IV. CHAPTEU    III.     1  — 16. 

fear  of  a  reckoning,  they  could  say  with  a  clear  conscience,  "  Sil 
ver  and  gold  have  we  none."  Certainly,  such  men  were  sincere  ; 
it  was  from  conviction  that  they  preached  the  resurrection  of  Jesus  ; 
and  if  they  be  suspected  of  a  design  to  deceive,  there  is  an  end  to 
all  confidence  in  human  testimony. 

I  cannot  pass  on  to  the  sequel  of  the  story,  without  calling  your 
attention,  for  a  few  moments,  to  a  heathen  miracle,  which  haa 
been  confidently  brought  forth  to  confront  the  miracles  of  the  gos- 
pel.* Let  us  compare  it  with  the  miracle  now  under  consideration, 
that  we  may  perceive  on  which  side  the  strength  of  the  evidence 
lies.  It  is  related  by  a  celebrated  Roman  historian,  that  when  Ves- 
pasian was  in  Alexandria,  a  lame  man  applied  to  him  for  a  cure,, 
pretending  that  he  had  been  directed  to  make  the  application  by 
Serapis,  one  of  the  Gods  of  the  Egyptains.  The  emperor  at  first 
treated  the  request  with  derision  ;  but  being  urged  by  the  earnest 
petitions  of  the  man,  and  the  flattery  of  his  followers,  he  commanded 
some  physicians  to  inquire  into  the  case,  who  reported,  that  the 
lameness  was  such  as  might  be  removed  by  means  of  a  due  degree  of 
force  ;  and  added,  that  if  the  attempt  should  not  succeed,  the  laughter 
of  the  public  Avould  not  be  turned  against  him,  but  against  the  credu- 
lous sufferer.  By  these  representations.  Vespasian  was  induced  to 
make  a  trial,  and  a  cure  immediately  ensued.t  But  what  is  there 
in  this  silly  story,  which  can  be  reasonably  opposed  to  the  miracle 
before  us  !  The  performer  was  a  mighty  prince,  by  the  terror  of 
whose  power  any  exact  inquiry  into  the  transaction  was  prevented. 
The  spectators  were  his  friends  and  partisans,  who  were  eager  to 
have  his  title  to  the  throne  confirmed  by  the  Gods,  and  a  supersti- 
tious populace,  disposed  implicitly  to  believe  whatever  reflected 
honour  upon  their  favourite  Deity.  The  lameness  itself  was  doubt- 
ful. It  was  confessed  by  competent  judges  to  be  curable  by  ordi- 
nary means  ;  and  there  is  reason  to  suspect  that  it  was  a  mere  pre- 
tence. The  whole  seems  to  have  been  an  imposture,  contrived  and 
carried  on  for  political  purposes.  Is  it  necessary  to  point  out  the 
difference  of  the  miracle  which  we  are  now  considering  ?  As  the 
subject  of  it  had  been  a  cripple  from  liis  birth,  there  could  be  no  de- 
ception in  the  case.     The  persons  who  performed  the  miracle  were 

Hume's  Essays,  vol.  ii.  137. 
t  Tacit.  Hist,  iv,  81.     Tacitus  and  Suetonius,  in  whose  life  of  Vespasian  we  find  the 
^ame  account,  relate  another  miracle,  performed  upon  a  blind  man,  which  is  liable  to 
*  the  same  objections.     In  vita  Vespa».  cap.  7. 


LECTURE    IV. CHAPTER    111.     1 16.  58 

poor  unfriended  men  ;  and  the  cause,  which  it  was  meant  to  serve, 
was  unpopular.  It  was  performed  at  the  gate  of  the  temple,  which 
was  under  the  jurisdiction  of  the  enemies  of  Christ ;  and  the  priests 
and  rulers  were  interested,  for  the  credit  of  their  religion,  and  the 
vindication  of  their  conduct  in  putting  our  Saviour  to  death,  to  de- 
tect the  fraud,  if  any  had  been  practised.  Every  circumstance  ren- 
ders the  one  miracle  suspicious  ;  and  every  circumstance  demon- 
strates the  truth  of  the  other.  No  person,  I  will  venture  to  say, 
would  think  of  bringing  the  former  into  competition  with  the  latter, 
except  one  who  is  so  blinded  by  his  malice  against  the  gospel,  as  to 
be  incapable  of  distinguishing  the  degrees  of  evidence,  or  is  deter- 
mined to  contend  against  it  in  spite  of  his  convictions. 

The  following  description  is  picturesque.  "  And  he  leaping  up, 
stood,  and  walked,  and  entered  with  them  into  the  temple,  walking, 
and  leaping,  and  praising  God."  The  sacred  historian  writes  with- 
out art ;  but  by  following  nature,  and  drawing  from  the  life,  he  has 
finished  a  painting,  in  which  the  emotions  of  the  soul,  in  a  moment 
of  sudden  joy,  are  represented  w^th  truth.  Some  men,  however, 
can  admire  nothing  of  this  nature,  unless  they  find  it  in  a  heathen 
or  a  profane  author  ;  their  taste  is  partial  as  well  as  their  judgment. 
We  see  the  lame  man  trying  his  new  powers.  He  stands,  he  leaps, 
he  walks,  he  follows  his  benefactors  into  the  temple,  and  mingles 
with  the  demonstrations  of  his  joy  the  praises  of  God,  by  whose 
power  he  had  been  cured.  He  felt  a  pleasure  in  the  use  of  his 
limbs,  which  he  could  not  conceal.  His  gestures  and  motions  were 
those  of  a  man,  whom  unexpected  happiness  has  almost  rendered 
frantic.  Thus  the  words  of  the  Prophet  were  literally  fulfilled. 
"  Then  shall  the  lame  man  leap  as  an  hart." 

He  was  instantly  recognised  by  the  people  in  the  temple.  "  And 
all  the  people  saw  him  walking  and  praising  God.  And  they  knew 
that  it  was  he  who  sat  for  alms  at  the  beautiful  gate  of  the  temple : 
and  they  were  filled  with  wonder  and  amazement  at  that  which 
had  happened  unto  him."  They  were  not  long  in  suspense  with 
respect  to  the  persons  by  whom  this  unquestionable  miracle  was 
performed  ;  for  the  man  "  held  Peter  and  John,"  with  a  design  to 
point  them  out  to  the  people,  or,  perhaps,  in  the  present  tumult  of 
his  mind,  not  well  knowing  what  he  did.  A  crowd  was  imme- 
diately collected,  and  gazed  upon  them  with  wonder  and  reverence, 
as  men  high  in  favour  with  heaven,  who  had  rendered  themselves 
worthy,  by  the  piety  of  their  lives,  to  be  invested  with  extraordinary 


54  LECTURE   IV, CHAPTER   III.    1 16. 

powers.  This  was  a  situation  which  would  have  been  hazardous 
to  most  men,  and  from  whicli  few  would  have  made  their  escape 
with  safety.  Admiration  is  apt  to  make  us  forget  ourselves  and 
our  duty,  and  often  stimulates  vanity  to  advance  the  most  arrogant 
pretensions  and  to  act  with  extravagance.  Almost  upon  every 
mind  it  exercises  some  degi'ee  of  influence  ;  but  it  operates,  with 
peculiar  force,  upon  those  to  whom  it  is  new,  whose  condition  in 
life  seemed  to  preclude  them  from  the  hope  of  distinction,  and  who 
find  themselves  suddenly  brought  out  of  obscurity  to  be  the  objects 
of  public  notice  and  applause.  This  was  exactly  the  temptation  to 
which  the  apostles  were  exposed.  Men,  who  had  spent  the  former 
part  of  their  lives  in  a  humble  station,  and  in  manual  labour,  are 
looked  upon  as  beings  of  a  superior  order  ;  and  the  wondering  pop- 
ulace are  disposed  to  give  theiii  all  the  gloiy  of  the  miracle.  Had 
there  been  any  latent  spark  of  vanity  in  their  bosoms,  the  breath 
of  admiration  would  have  kindled  it  into  a  flame.  But  they,  who 
had  already  resisted  the  allurements  of  avarice,  now  triumph  over 
the  charms  of  ambition.  Instead  of  appropriating  the  respect  and 
homage  of  the  multitude,  they  transfer  them  to  their  Master.  "  And 
when  Peter  saw  it,  he  answered  unto  the  people.  Ye  men  of  Israel, 
why  marvel  ye  at  this  ?  or  why  look  ye  so  earnestly  on  us,  as 
though  by  our  own  power,  or  holiness,  we  had  made  this  man  to 
walk  ?"  He  repels  the  supposition  that  they  had  performed  this 
miracle  by  their  own  power,  or  had  obtained  power  to  perform  it  by 
their  holiness.  Their  office  was  merely  ministerial ;  and  it  was 
not  in  consideration  of  their  personal  merit,  or  with  an  intention  to 
exalt  them  in  the  eyes  of  others,  that  authority  had  been  delegated 
to  them.  Miraculous  powers  were  not  conferred  for  show,  or  as  the 
reward  of  obedience  ;  but  solely  for  the  purpose  of  verifying  a  divine 
commission,  or  attesting  a  revelation  from  heaven. 

The  design  of  the  present  miracle  is  expressed  by  the  Apostle 
himself.  "  The  God  of  Abraham,  and  of  Isaac,  and  of  Jacob,  the 
God  of  our  fathers  hath  glorified  his  Son  Jesus  :  whom  ye  delivered 
up,  and  denied  him  in  the  presence  of  Pilate,  when  he  was  deter- 
mined to  let  him  go.  But  ye  denied  the  Holy  One  and  the  Just, 
and  desired  a  murderer  to  be  granted  unto  you,  and  killed  the 
Prince  of  Life,  whom  God  hath  raised  from  the  dead  ;  whereof  we 
are  witnesses.  And  his  name,  through  faith  in  his  name,  hath 
made  this  man  strong,  whom  ye  see  and  know  ;  yea,  the  faith 
which  is  by  him,  hath  given  him  this  perfect  soundness,  in  the  pre- 


LECTURE    IV. — CHAPTER    UI.     1 — 16.  55 

sence  of  you  all."  Jesus  of  Nazareth  lately  appeared  among  them, 
calling  himself  the  Messiah,  and  the  Son  of  God.  His  claims  were 
not  admitted  by  the  Jewish  nation.  They  were  opposed  with  vio- 
lence ;  and  the  contest  issued  in  his  death,  under  the  imputed  crimes 
of  imposture  and  blasphemy.  God  had  interposed  to  vindicate  the 
character  of  Christ,  and  had  reversed  the  sentence  of  his  unjust  and 
impious  judges,  by  raising  him  from  the  dead.  It  was  to  prove  the 
truth  of  this  event,  to  attest  it  in  such  a  manner,  that  those  who 
had  not  seen  it  might  have  sufficient  ground  to  believe  it,  that  the 
power  of  working  miracles  was  granted  to  the  Apostles.  They  did 
not,  therefore,  perform  them  in  their  own  name,  nor  by  a  simple  in- 
vocation of  the  God  of  Israel,  but  in  the  name  of  Jesus  ;  pointing 
him  out  as  the  Author  of  those  wonderful  works,  the  source  of  the 
power  by  which  they  were  effected.  It  was  in  this  way  that  the 
use  of  his  hmbs  was  restored  to  the  lame  man.  Was  it  not  an  ob- 
vious inference  from  this  view  of  the  case,  that  Jesus  of  Nazareth 
was  the  very  person  whom  he  had  announced  himself  to  be,  the 
expected  Saviour  of  Israel  ?  Had  he  been  still  in  the  state  of  the 
dead,  he  could  have  imparted  no  extraordinary  powers  to  his  disci- 
ples ;  nor  would  there  have  been  more  virture  in  his  name  than  in 
that  of  any  other  deceased  malefactor.  It  being  manifest,  then, 
that  he  had  triumphed  over  death,  and  was  invested  with  sovereign 
authority,  the  house  of  Israel  were  bound  to  acknowledge  him  as 
the  Messiah,  and  to  embrace  his  religion.  Thus  the  Apostles  acted 
the  part  of  faithful  servants,  concerned  only  for  the  glory  of  their 
Master,  and  wilhng  to  retire  from  view,  that  he  alone  might  be  con- 
templated and  admired.  "  Look  not  earnestly  on  us  ;  but  consider 
Jesus,  whom  the  God  of  your  fathers  hath  glorified." 

But  why  does  Peter,  when  addressing  the  Jews  on  the  subject 
of  this  miracle,  introduce  the  mention  of  their  crime,  mixing  re- 
proaches with  his  reasoning  ?  This  is  not  the  manner  of  an  artful 
deceiver.  He  would  have  soothed  and  flattered  his  audience,  and 
by  avoiding  every  offensive  term,  by  using  soft  and  palliating  lan- 
guage, would  have  endeavoured  to  remove  their  prejudices,  and  to 
render  them  favourably  disposed.  What  but  a  conviction  of  the 
truth,  and  firm  confidence  in  the  patronage  of  heaven,  could  have 
induced  the  Apostle  to  bring  forward  a  subject  so  unwelcome  and 
ungrateful  to  the  feelings  of  his  hearers  ?  "  Jesus  of  Nazareth  was 
the  Son  of  God,  but  ye  delivered  him  up,  and  pursued  him  with 
imrelenting  hostility,  against  the  remonstrances  of  his  judge :  he 


56  LECTURE    IV. CHAPTER    ]II.     1 16. 

was  the  Prince  of  Life,  but  ye  killed  him."  It  was  not  merely  from 
zeal  for  his  beloved  Master,  that  this  unseasonable  and  dangerous 
honesty,  as  politicians  would  have  called  it,  proceeded,  but  from  a 
concern  for  the  best  interests  of  his  countrymen.  They  were 
chargeable  with  a  crime  of  the  most  aggravated  nature,  of  which 
their  consciences  did  not  at  present  accuse  them,  because  they  were 
unacquainted  with  tlie  real  character  of  him  whom  they  had  nailed 
to  the  cross.  It  was  the  wish  of  Peter  to  make  them  sensible  of  the 
atrocity  of  that  action,  to  apprize  them  of  the  danger  to  which  they 
were  exposed,  and,  while  they  trembled  at  the  thought  of  divine 
vengeance,  to  conduct  them  for  safety  to  that  blood  which  they  had 
impiously  shed.  And  what  fitter  opportunity  could  he  have  chosen 
for  liis  purpose  than  the  present,  when  they  were  astonished  at  the 
miracle  wrought  in  the  name  of  the  crucified  Jesus,  which  demon- 
strated, that,  although  men  had  rejected  and  condemned  him,  he 
was  the  object  of  the  approbation  of  God  ?  The  hearts  of  the  Jews 
were  in  a  slate  susceptible  of  the  feelings  of  remorse  and  fear.  Now, 
their  guilt  could  be  held  up  to  view,  with  the  best  prospect  of  alarm- 
ing their  consciences  ;  and  it  might  be  hoped,  that  an  exhortation 
to  repentance  would  be  tendered  with  effect.  Accordingly,  it  ap- 
pears that  Peter  did  not  speak  to  them  in  vain  ;  for  we  are  informed, 
in  the  next  chapter,  that  "  many  of  them  which  heard  the  word  be- 
lieved ;  and  the  number  of  the  men  was  about  five  thousand." 

And  now,  my  brethren,  since  the  God  of  Abraham,  Isaac,  and 
Jacob,  has  glorified  his  Son  ;  since  he  has  testified  his  approbation 
of  him  by  many  "  infallible  proofs,"  let  us  consider,  that  we  are 
under  an  obligation  to  embrace  his  gospel  with  the  full  consent  of 
our  minds.  Our  persuasion  of  its  truth  should  be  in  proportion  to 
the  evidence.  Why  Wv.re  so  many  miracles  perfoimed,  and  for 
what  reason  were  they  recorded,  but  that  they  who  saw  them,  and 
we  who  read  the  account,  should  believe  that  Jesus  is  the  Christ, 
the  Son  of  the  living  God  ?  That  a  man  shall  be  savingly  con- 
vinced of  the  truth  of  the  gospel  by  external  evidence,  it  would  be- 
tray ignorance  of  the  Scriptures  to  affirm  ;  but  that  evidence  is  suf- 
ficient to  produce  a  rational  conviction  of  the  divine  origin  of  Chris- 
tianity, to  prove  that  the  gospel  is  indeed  the  testimony  of  God, 
which  ought  to  be  believed,  and  to  establish  our  faith  against  the 
suggestions  of  Satan,  and  the  objections  of  his  coadjutors  among 
men.     Let  us  pray,  tliat  the  account  of  the  evidence  with  which 


LECTURE    IV. — CHAPTER    III.     1  — 16.  57 

our  religion  was  confirmed,  may  have  its  due  effect  upon  our  minds  ; 
and  that  what  has  been  fully  attested,  we  may  be  disposed  to  re- 
ceive with  an  undoubting  assent. 

Let  us  learn  from  the  passage  now  explained,  to  join  together 
prayers  and  alms,  that  both  may  come  up  as  a  memorial  before 
God  ;  to  do  good  to  our  brethren  with  the  means  which  we  possess, 
distributing  our  worldly  substance  to  relieve  their  necessities,  or  be- 
stowing upon  them  our  sympathy,  attendance,  consolations,  and  in- 
structions, in  imitation  of  the  Apostles,  who  gave  what  they  had  ; 
and,  finally,  to  ascribe  to  Jesus  Christ  the  glory  of  all  our  qualifica- 
tions and  good  actions,  never  daring  to  arrogate  to  ourselves  any 
portion  of  the  praise,  or  to  thrust  ourselves  forward  as  objects  of  no- 
tice and  commendation,  but  endeavouring  to  fix  our  own  attention, 
and  that  of  others,  upon  his  grace,  which  has  "  wrought  all  our 
works  in  us."  Do  we  profess  firmly  to  believe,  and  cordially  to  em- 
brace the  gospel  ?  It  is  only  by  submitting  to  its  institutions,  by 
obeying  its  laws,  by  displaying  its  spirit  in  our  temper  and  conduct, 
that  we  can  prove  our  regard  to  it  to  be  sincere.  It  will  be  evident 
that  we  have  received  the  truth  in  love,  when  we  imitate  the  noble 
examples  which  are  set  before  us,  and  above  all,  that  of  our  Re- 
deemer ;  when  we  cultivate  the  dispositions  which  our  religion  re- 
quires ;  when  devotion,  humility,  and  charity,  exert  their  united 
influence  upon  our  hearts.  Let  us  then  go  forth  and  practise  in  the 
world  what  we  assemble  to  learn  in  the  Church.  In  the  present 
age,  when  the  distinguishing  truths  of  the  gospel  are  boldly  called 
in  question,  and  its  evidence  is  rejected  by  many  as  defective,  let  us 
come  forward  as  its  friends,  not  only  by  argumentation,  which  often 
fails  to  convince,  because  the  heart  is  indisposed,  but  by  exhibiting 
in  our  lives  its  amiable  character,  by  cultivating  those  mild  virtues 
which  it  inspires.  The  Apostles  enforced  their  instructions  by  ex- 
ample, made  proselytes  by  the  purity  of  their  manners  and  their 
deeds  of  beneficence,  as  well  as  by  their  miracles.  Let  us  do  like- 
wise ;  and  while  religion  shall  be  exhibited  in  its  native  excellence, 
and  shown  to  be  worthy  of  its  author  Jesus  Christ,  and  of  God, 
who  is  said  to  have  patronised  it,  in  a  visible  manner,  at  its  first 
publication,  we  shall  enjoy  the  esteem  of  the  wise  and  good,  the  tes- 
timony of  conscience  in  our  favour,  and,  what  is  best  of  all,  the  ap- 
probation of  our  Saviour  and  Lord.  "  Whosoever  shall  confess  me 
before  men,  him  will  I  confess  also  before  my  Father  which  is  in 
heaven." 

8 


LECTURE    V 


PETER    AND    JOHN    EXAMINED    BY    THE    COUNCIL. 


Chap.  iv.  1—22. 

In  the  last  Lecture,  I  considered  the  miracle  performed  by  the 
Apostles  upon  a  lame  man,  who  lay  at  the  gate  of  the  temple  called 
Beautiful,  and  illustrated  part  of  the  discourse  which  they  delivered, 
on  that  occasion,  to  the  people.  Although  the  opportunity  was 
tempting  to  vanity,  as  it  would  have  been  easy  to  pass  themselves 
for  extraordinary  persons  upon  the  wondering  multitude ;  yet  these 
honest  and  humble  disciples  of  Jesus  disclaimed  the  honour  of  the 
cure,  and  transferred  all  the  glory  of  it  to  their  Master.  Their 
minds  were  too  strongly  convinced  of  his  excellence  and  dignity, 
and  their  hearts  were  too  sensible  of  his  love,  to  permit  them  to  har- 
bour any  purpose  but  that  of  exalting  him  in  the  eyes  of  their  coun- 
trymen, and  gaining  them  over  to  his  religion.  With  this  view, 
they  boldly  affirmed,  in  the  presence  of  his  murderers,  that  he  was 
the  Holy  One  and  the  Just ;  and  called  upon  them  to  acknowledge 
him  as  the  great  Prophet,  whom  the  Church  was  bound  implicitly 
to  obey. 

In  the  mean  time,  inteUigence  of  these  proceedings  was  conveyed 
to  the  men  in  power,  by  some  of  their  zealous  partisans,  who  had 
mingled  with  the  crowd,  and  in  whom  the  miracle  and  doctrine  of 
the  Apostles  had  awakened  no  sentiments  but  those  of  hostility. 
Alarmed  at  the  information,  the  priests,  the  captain  of  the  temple, 
and  the  Sadducees  came  in  haste,  and  laid  violent  hands  upon  Pe- 
ter and  John,  and  committed  them  to  prison.  The  situation  of  af- 
fairs was  so  serious  as  to  call  for  some  prompt  and  decisive  measure. 
We  are  told,  that  "  they  were  grieved,  because  the  Apostles  taught 
the  people,  and  preached  through  Jesus  the  resurrection  from  the 


LECTURE    v.- -CHAPTER   IV.     1 22.  59 

doctrine  mentioned  ;  but  the  resurrection  of  Jesus  himself  is  ex- 
pressly affirmed,  and  that  of  his  followers  is  an  obvious  and  neces- 
sary inference  from  it.  Both  were  alike  offensive  to  the  rulers  of 
the  Jews  ;  the  one,  because  it  disclosed  a  secret  which  they  had 
taken  great  pains  to  conceal,  and  defeated  their  design  in  putting 
our  Saviour  to  death ;  the  other,  because  it  was  opposed  to  the  doc- 
trine of  the  Sadducees,  who  maintained,  that  death  terminates  the 
existence  of  man,  and,  consequently,  that  his  body  is  consigned  to 
the  grave,  under  a  sentence  of  eternal  imprisonment.  It  is  not  im- 
probable that  Peter  and  John  had  introduced  the  latter  subject  in 
their  address  to  the  people  ;  for  their  discourses  are  not  always  given 
at  full  length,  but,  in  some  cases  at  least,  we  have  only  the  princi- 
pal topics,  or  an  abridgment  of  what  they  delivered. 

But  the  priests  and  Sadducees,  although  they  hastened  to  the 
place  with  all  the  speed  of  affronted  pride,  and  irritated  zeal,  came 
too  late  to  prevent  the  effect  which  they  dreaded.  The  seeds  of 
heresy,  as  these  churchmen  would  have  said,  were  already  sown, 
and  had  taken  deep  root  in  the  hearts  of  many  of  the  Jews.  The 
Apostles  had  infused  their  own  sentiments  into  the  breasts  of  their 
hearers.  The  word  of  God,  delivered  by  these  Galilean  fishermen 
with  much  simplicity,  but  with  the  earnestness  of  conviction,  and 
in  the  demonstration  of  the  Spirit,  had  made  an  impression,  which 
not  all  the  arts  of  sophistry,  nor  all  the  terrors  of  persecution,  could 
afterwards  erase.  "  Howbeit,  many  of  them  which  heard  the  word 
believed  ;  and  the  number  of  the  men  was  about  five  thousand." 
This  number  is  quite  distinct  from  the  three  thousand  converted  on 
the  day  of  Pentecost ;  and  it  would  be  idle  to  spend  time  in  proving 
what  is  plain  to  every  reader.  These  are  all  the  remarks  which  I 
think  it  necessary  to  make  upon  the  four  introductory  verses.  Let 
us  proceed  to  the  account  of  the  appearance  of  Peter  and  John  be- 
fore the  council. 

"  And  it  came  to  pass  on  the  morrow,  that  their  rulers,  and 
elders,  and  scribes,  and  Annas  the  high-priest,  and  Caiaphas,  and 
John,  and  Alexander,  and  as  many  as  were  of  the  kindred  of  the 
high-priest,  were  gathered  together  at  Jerusalem."  This  seems  to 
"be  a  description  of  the  Sanhedrim,  or  the  supreme  council  of  the 
Jewish  nation,  which  was  composed  of  the  High-Priest,  as  presi- 
dent, the  Elders  of  the  people,  and  the  Scribes  who  were  learned  in 
the  law.     As  its  jurisdiction  extended  to  all  causes  relating  to  reli- 


60  LECTURE   V. CHAPTER   IV.     I 22. 

gion,  we  perceive  for  what  reason  it  was  assembled  on  this  occasion. 
A  new  sect  had  appeared,  which  threatened  to  overthrow  the  estab- 
lished faith,  and  purposed  to  erect  upon  its  ruins  the  doctrines  and 
institutions  of  Jesus  of  Nazareth.  When  the  members  of  this  coun- 
cil condennied  him  to  be  crucified,  they  flattered  themselves  that  his 
cause  would  be  buried  in  the  same  grave  with  himself  But  three 
full  days  had  not  elapsed,  when  the  report  of  his  resurrection, 
brought  by  the  very  men  whom  they  had  stationed  to  watch  his  se- 
pulchre, filled  them  with  perplexity  and  terror.  Yet,  instead  of 
yielding  to  the  evidence,  of  which  it  was  impossible  to  entertain  any 
suspicion,  these  obstinate  sinners,  resolved,  it  should  seem,  to  brave 
heaven  itself,  contrived  a  story,  which,  they  hoped,  would  retain  the 
people  in  their  error.  "  Say  ye,  His  disciples  came  by  night,  and 
stole  him  away  while  we  slept."  Thus  their  minds  were  again  at 
rest.  At  rest,  did  I  say  7  No  ;  they  might  force  their  countenances 
to  be  cheerful,  and  repeat,  with  an  air  of  confidence,  the  charge  of 
imposture  against  Christ ;  but  their  hearts  misgave  them,  and  they 
secretly  trembled  at  the  name  which  they  publicly  blasphemed. 

The  time  passed  on,  and  for  several  weeks  nothing  more  was 
heard  about  him,  or  his  disciples,  till  suddenly  it  was  rumoured 
abroad,  that  they  had  appeared  in  Jerusalem  on  the  day  of  Pente- 
cost, and  were  addressing,  in  their  respective  languages,  strangers 
from  every  country  under  heaven.  This  surprising  information 
must  have  stirred  up  afresh  all  the  fears  of  the  Sanhedrim,  whose 
minds  were  ill  at  ease  ;  but  as  we  hear  of  no  measure  adopted  by 
them  on  the  occasion,  they  perhaps  persuaded  themselves,  that  it 
was  only  a  sudden  burst  of  zeal  on  the  part  of  the  followers  of  Je- 
sus, which  had  been  magnified  into  a  miracle  by  the  credulity  of 
the  populace.  But  now,  finding  that  the  Apostles  persisted  in  main- 
taining the  resurrection  of  their  Master,  that  they  were  attracting 
the  attention  of  the  public,  that  they  were  becoming  popular,  that 
converts  to  their  cause  were  fast  multiplying,  and  that  they  were 
actually  performing  miracles  in  confirmation  of  their  doctrine,  they 
judged  it  high  time  to  bestir  themselves,  and  to  make  some  great 
effort  to  save  their  honour  and  interests,  which  were  in  imminent 
danger. 

The  council  was  assembled ;  and  Peter  and  John  having  been 
brought  out  of  prison,  and  placed  at  the  bar,  the  president  demanded, 
with  a  stern  countenance,  we  may  presume,  and  in  an  authoritative 
tone,  "  By  what  power,  or  by  w^hat  name,  have  ye  done  this  ?" 


LECTURE    V. CHAPTER    IV.     1 22.  61 

The  question  was  not  necessary  for  the  information  of  tlie  jiidg-esj 
who  knew  well  that  they  were  disciples  of  Jesus  ;  but  they  wished 
to  draw  from  their  own  lips  a  confession,  upon  which  they  could 
found  their  proceedings ;  or  they  hoped,  that  overawed  by  the  pre- 
sence of  so  high  and  venerable  an  assembly,  they  would  make  a  re- 
tractation. And  had  fear  induced  the  Apostles  to  dissemble,  and  to 
attribute  the  miracle,  not  to  Jesus  of  Nazareth,  but  to  the  God  of 
Israel,  their  declaration  would  have  been  triumphantly  published, 
as  an  everlasting  check  to  the  progress  of  Christianity.  But  Peter 
and  John  were  not  to  be  intimidated.  They  knew  that  they  had 
truth  on  their  side  ;  and,  according  to  the  promise  of  their  Saviour, 
they  received,  on  this  trying  occasion,  extraordinary  assistance. 
"  Then  Peter,  filled  with  the  Holy  Ghost,  said  unto  them.  Ye  rulers 
of  the  people,  and  elders  of  Israel,  if  we  this  day  be  examined  of  the 
good  deed  done  to  the  impotent  man,  by  what  means  he  is  made 
whole  ;  be  it  known  unto  you,  and  to  all  the  people  of  Israel,  that 
by  the  name  of  Jesus  Christ  of  Nazareth,  whom  ye  crucified,  whom 
God  raised  from  the  dead,  even  by  him  doth  this  man  stand  here 
before  you  whole."  "  The  question  relates  to  the  cure  of  the  lame 
man  ;  and  you  inquire  by  what  means  it  has  been  eflfected.  Know, 
then,  that  we  have  performed  it  by  no  power  or  holiness  of  our  own, 
by  no  demoniacal  or  magical  influence,  nor  simply,  like  the  Pro- 
phets, in  the  name  of  Jehovah,  the  God  of  our  fathers  ;  but  in  the 
name,  and  by  the  authority,  of  Jesus  our  Master,  with  a  design  to 
prove  that  he  is  the  Son  of  God,  and  the  Messiah."  You  observe 
no  evasion  in  this  answer,  no  reluctance  to  bring  out  the  truth,  no 
attempt  to  palliate  it,  although  Peter  knew  that  it  was  in  the  high- 
est degree  offensive  to  his  audience.  There  is  a  studied  plainness 
and  explicitness  in  his  words,  manifestly  indicating  a  mind,  which, 
instead  of  being  ashamed,  gloried  in  the  truth,  and  was  careless  of 
the  personal  consequences  which  might  flow  from  the  publication 
of  it.  Not  content  with  simply  avowing  it,  he  ventures  upon  a  di- 
rect accusation  of  his  judges.  It  was  not  a  time  to  flatter :  the 
glory  of  his  Master,  the  dignity  of  the  Apostohcal  office,  and  the 
real  interest  of  those  whom  he  addressed,  forbade  such  complaisance. 
"  Whom  ye  crucified."  "  By  that  same  man,  with  whose  innocent 
blood  your  hands  are  yet  stained,  has  this  incontrovertible  miracle 
been  performed.  We  are  only  his  ministers.  In  vain  did  you  com- 
bine against  him.  In  vain,  while  Providence  permitted  you  to  carry 
your  mahce  so  far,  did  you  nail  him  to  the  cross.     You  could  not 


62  LECTi'nE  v.-~-cHArTEii  IV.  1 — 22. 

defeat  the  purposes  of  heaven,  and  prevent  his  entrance  into  his 
glory  and  his  kingdom.  The  right  hand  of  his  Father  restored  the 
hfe  which  you  wickedly  took  away,  and  has  invested  the  insulted 
and  rejected  Saviour  with  all  power  in  heaven  and  earth."  Every 
word  was  a  sharp  arrow,  piercing  the  hearts  of  those  enemies  of  the 
King.  Oh  !  the  torture  which  they  must  have  felt,  while  those 
contemptible  men  braved  them  to  the  face,  and  compelled  them  to 
hear  their  own  shame  and  condemnation.  The  order  of  things  is 
reversed.  The  prisoners  at  the  bar  are  the  accusers  ;  and  the  judges 
on  the  bench  are  the  self-convicted  criminals. 

"  This  is  the  stone,  which  was  set  at  nought  of  you  builders, 
which  is  become  the  head  of  the  corner."  The  priests  and  rulers 
had  often  sung  these  words  of  the  Psalmist,  and  felt,  or  thought 
that  they  felt,  holy  indignation  against  the  froward  and  impious 
men,  whose  conduct  they  descriJDe.  They  never  suspected,  that  the 
portrait,  which  they  surveyed  with  so  much  detestation,  was  drawn 
for  themselves.  "  But  you,"  said  the  Apostle,  "  are  the  builders, 
who  have  refused  to  admit  that  stone  which  is  now  the  head  of  the 
corner."  It  was  incumbent  upon  them,  as  ministers  of  God,  and 
workers  together  with  him,  to  contribute  their  endeavours  to  carry 
on  that  structure,  which  he  purposed  to  erect  for  the  glory  of  his 
mercy  and  wisdom.  In  prosecution  of  this  design,  they  were  re- 
quired, when  Jesus  Christ,  who  was  described  in  prophecy  as  "  the 
stone  which  God  should  lay  in  Zion,"  came  into  the  world,  to  assign 
to  him  his  proper  place  in  the  building,  by  acknowledging  him  to 
be  the  Messiah,  and  calling  upon  the  people  to  believe  in  him,  and 
to  submit  to  his  authority.  But,  without  regarding  the  evidence  of 
his  divine  mission,  and  inquiring  into  his  quahfications  for  saving 
them  from  sin  and  death,  they  opposed  his  pretensions,  because  he 
wanted  external  splendour,  because  he  promised  neither  wealth  nor 
worldly  honours  to  his  followers,  because  he  did  not  offer  to  deliver 
the  nation  from  the  Roman  yoke,  and  to  give  them  the  empire  of 
the  world.  For  these  reasons  the  "builders  threw  this  stone  aside  as 
useless.  "  But  God's  thoughts  were  not  as  their  thoughts  ;  neither 
were  his  ways  as  their  ways."  The  despised  and  neglected  stone 
he  raised  to  the  most  elevated  and  important  place  in  the  building. 
Upon  the  crucified  Saviour  he  conferred  glory  and  authority,  con- 
stituting him  the  head  of  the  Church,  the  centre  of  union  to  his 
people,  the  bond  which  connects  Jews  and  Gentiles,  and  composes 
of  both  one  holy  temple  in  the  Lord.     "  The  man,"  said  the  Apos- 


LECTURE    V. — CHAPTER   IV.    \^^22.  03 

tie,  "  whom  you  treated  with  contempt,  and  put  to  death  in  an  ig- 
nominious manner,  is  seated  at  the  right  hand  of  the  Father,  and 
is  entitled  to  the  homage  and  obedience  of  angels  and  men." 

It  was  manifest,  tlien,  that  Jesus  was  the  only  Saviour  ;  antl,  con- 
sequently, that  no  person  could  reject  him  but  at  his  peril.  "  Nei- 
ther is  there  salvation  in  any  other  :  for  there  is  none  other  name 
under  heaven  given  among  men,  whereby  we  must  be  saved." 
Some  suppose  the  meaning  of  these  words  to  be,  that  the  name  of 
Jesus  was  the  only  name  which  had  virtue,  when  pronounced,  to 
effect  miraculous  cures  ;  and  that  there  is  a  literal  reference  to  the 
question  of  the  Sanhedrim,  "  By  what  name  have  ye  done  this  ?'' 
They  think  that  the  council  in  their  question,  and  Peter  in  his  an- 
swer, had  respect  to  a  notion  which  prevailed  among  the  Jews,  and 
other  nations  that  there  was  a  power  in  certain  names,  to  cure  dis- 
eases. This  foolish  opinion  was  adopted  b}'^  some  of  the  more 
superstitious  Fathers  of  the  Church.*  Although,  hovv'ever,  it  be  true, 
that  the  use  of  any  other  name  than  that  of  Jesus  would  have 
proved  inefficient  in  an  attempt  to  work  a  miracle  ;  yet  I  appre- 
hend, that  the  words  before  us  contain  a  higher  and  more  impor- 
tant sense.  Salvation  signifies  something  greater  than  deliverance 
from  bodily  affliction,  namely,  the  redemption  of  the  whole  man 
from  sin  and  death  ;  and  Peter  declares  that  it  is  only  through  faith 
in  Christ  that  this  salvation  can  be  enjoyed.  This  is  a  truth, 
which,  although  opposed  with  virulence  by  the  Jews,  is  believed 
by  Christians  upon  satisfactory  evidence.  Disputes  have  arisen 
among  us  with  respect  to  the  extent  of  redemption,  that  is, 
with  respect  to  the  situation  and  character  of  tJie  persons  to 
whom  its  benefits  are  applied  ;  but  no  doubt  remains  with  those, 
who,  in  forming  their  opinions,  are  determined  by  the  express  au- 
thority of  Scripture,  that  the  future  happiness  of  men  must,  in  one 
way  or  other,  be  attributed  to  his  mediation.  His  name  gives  hope 
and  joy  to  the  guilty.  It  is  in  his  blood  that  we  see  the  price  of 
our  pardon  ;  in  his  grace,  the  means  of  our  restoration  to  the  divine 
image  ;  in  his  promises,  the  sure  ground  on  which  we  expect  im- 
mortality. The  gospel  exhibits  him  alone  as  the  object  of  our 
faith  ;  and  no  other  was  pointed  out  by  the  Prophets. 

Let  us  consider  the  effect  of  Peter's  speech  upon  the  council. 
The  most  furious   passions,  we  may  well  believe,  boiled  in  their 

•  Origen.  contra  Celsum,  lib.  i.  18—20.    iv.  183,  184,    v.  261,  262. 


64  LECTURE   V. — CMAPTER   IV.    1 — 22. 

breasts  ;  but  such  was  the  force  of  truth,  that  they  were  confounded 
and  silenced.  "  Now  when  they  saw  the  boldness  of  Peter  and 
John,  and  perceived  that  they  were  unlearned  and  ignorant  men, 
they  marvelled,  and  they  took  knowledge  of  them  that  they  had 
been  with  Jesus.  And  beholding  the  man  which  was  healed 
standing  with  them,  they  could  say  nothing  against  it."  The 
men,  whom  our  Saviour  chose  to  be  the  preachers  of  his  rehgion, 
and  the  advocates  of  his  cause,  seemed,  from  their  want  of  natural 
and  acquired  qualifications,  to  be  altogether  unfit  for  so  important 
an  office.  They  were  acquainted  with  the  subtilties  of  logic,  and 
the  arts  of  eloquence.  They  could  not  compose  discourses,  in 
which  the  artful  disposition  of  the  arguments,  the  plausible  repre- 
sentation of  facts,  and  the  beauties  of  style,  should  steal  upon  the 
hearers,  and,  ere  they  were  aware,  disarm  their  resentment,  and 
conciliate  their  good  will.  The  utmost  of  which  publicans  and  fish- 
ermen were  capaljle,  was  to  speak  a  few  sentences,  probably  not 
well  connected,  and  expressed  in  homely  and  inaccurate  language. 
They  had  never  addressed  magistrates  and  priests  ;  they  had  con- 
versed only  with  their  equals  ;  and  in  the  presence  of  persons  cele- 
brated for  their  sanctity  and  learning,  it  should  not  have  surprised 
us,  if  they  had  been  abashed  and  embarrassed,  and  had  experienced 
a  total  suspension  of  their  powers.  But  our  Lord  promised  "  to  give 
them  a  mouth  and  wisdom,  which  all  their  adversaries  should  not 
be  able  to  gainsay  nor  resist."  He  would  supply,  by  the  gifts  of  the 
Spirit,  their  want  of  talents  and  education  ;  he  would  inspire  the 
ignorant  with  knowledge,  and  enable  "the  tongue  of  the  stam- 
merer to  speak  plainly."  In  the  present  case,  w^e  see  this  promise 
performed.  Peter  and  John  now  stood  before  the  supreme  council 
of  the  nation,  in  which  were  present  the  high-priest  with  his  atten- 
dants, the  principal  persons  in  authority,  and  the  scribes,  well  versed 
in  the  law,  and  practised  in  the  arts  of  perplexing  an  antagonist. 
Yet  they  retained  perfect  composure  of  mind,  and  pleaded  the  cause 
of  their  master  with  such  precision,  and  energy,  and  boldness,  that 
their  judges  were  astonished. 

It  was  evident  that  the  Apostles  were  "  unlearned  and  ignorant 
men,"  not  only  from  their  appearance,  which  discovered  the  mean- 
ness of  their  condition,  but  likewise  from  their  speech  ;  for  although 
our  Lord  promised  to  enable  liis  disciples  to  plead  his  cause  with 
irresistible  efficacy,  yet  he  did  not  promise  to  qualify  them  to  speak 
^heir  native  language,  or  that  of  any  foreign  country,  with  propriety 


LECTURE   v.— CHAPTER   IV,    1 — 22.  65 

and  elegance.  Accordingly,  their  writings  are  not  models  of  purity 
of  style,  and,  in  not  a  few  instances,  must  have  offended  the  fasti- 
dious ears  of  a  Greek.  It  was  not  by  the  wisdom  of  words  that 
the  gospel  was  to  be  propagated.  Their  eloquence  was  the  elo- 
quence of  truth,  delivered  with  authority  and  earnestness,  but  with- 
out the  decorations  of  art. 

We  are  told,  that  "  they  took  knowledge  of  them  that  they  had 
been  with  Jesus."  This  remark  has  been  understood  to  mean,  that 
the  rulers  of  the  Jews  recognized  them  to  be  his  disciples,  or  re- 
membered to  have  seen  them  in  company  with  liim  ;  for  some  of 
the  priests  and  great  men  occasionally  attended  our  Saviour  as  spies 
upon  his  conduct,  and  with  a  design  to  perplex  and  ensnare  him. 
I  apprehend  that  something  different  is  intended,  namely,  that  they 
perceived  a  resemblance  between  their  manner  and  that  of  their 
Master  ;  the  same  intrepidity  of  spirit,  the  same  dignity  and  energy 
of  address.  And  when  they  saw,  at  the  same  time,  the  lame  man 
standing  before  them,  they  were  confounded.  Not  one  in  all  the 
assembly  could  find  any  thing  to  reply.  A  sullen  silence  reigned 
throughout  the  court ;  and  the  proud  doctors  of  Jerusalem  felt  their 
inferiority  in  the  presence  of  two  fishermen  of  Galilee. 

What  was  to  be  done  in  these  humiliating  circumstances  ?  To 
confess  before  the  Apostles  that  they  were  vanquished,  would  have 
been  mortifying  in  the  extreme  ;  and  to  sit  and  say  nothing,  would 
have  subjected  them  to  contempt  and  derision.  They  commanded 
the  prisoners,  therefore,  to  retire,  that  without  restraint  they  might 
consult  together  about  some  expedient  for  extricating  themselves 
from  their  present  embarrassment.  "But  when  they  had  com- 
manded them  to  go  aside  out  of  the  council,  they  conferred  among 
themselves,  saying.  What  shall  we  do  to  these  men  ?  for  that  a 
notable  miracle  hath  been  done  by  them,  is  manifest  to  all  them 
that  dwell  at  Jerusalem,  and  we  cannot  deny  it.  But,  that  it 
spread  no  further  among  the  people,  let  us  straitly  threaten  them, 
that  they  speak  henceforth  to  no  man  in  this  name."  Here,  my 
brethren,  a  very  extraordinary  scene  is  presented  to  our  view.  We 
see  an  assembly  of  men,  professors  of  the  true  religion,  high  in 
office  in  the  Church,  and  pretending  to  be  animated  with  fervent 
zeal  for  the  glory  of  God,  deliberating  not  how  they  shall  prevail 
upon  their  countrymen  to  embrace  Christianity,  of  the  divine  origin 
of  which  they  had  before  them  undeniable  evidence,  but  what 
would  be  the  most  effectual  measure  to  hinder  its  reception.     They 

9 


66  LECTURE   V. CHAPTER    IV.     1 — 22. 

do  not  startle  at  their  own  impiety  ;  they  do  not  bhish  to  reveal  to 
one  another  their  atrocious  purpose.  Not  a  single  voice  is  raised  in 
behalf  of  the  truth  ;  there  is  not  a  Nicodemus  to  speak  a  word,  or 
even  to  suggest  a  doubt,  in  favour  of  the  Messiah.  AVhere  was 
conscience  during  this  consultation  ?  Was  it  silenced  by  the  cla- 
mours of  passion?  It  was  impossible  that  they  should  not  have 
been  conscious  of  the  wickedness  of  their  design,  and  have  expe- 
rienced uneasiness  from  the  remonstrances  of  the  inward  monitor ; 
but  their  example  shows  us  the  unhappy  and  dangerous  situation 
of  men,  who  have  openly  and  decidedly  embarked  in  a  bad  cause. 
Their  passions  are  all  interested  in  its  success.  Their  pride  is  en- 
gaged to  go  on  ;  and  they  cannot  recede  without  incurring  the  re- 
proach of  inconsistence,  and  exposing  themselves  to  the  scorn  and 
persecution  of  the  associates  whom  they  have  abandoned. 

The  resolution  adopted  by  the  council  was  to  charge  the  Apostles, 
with  threatenings,  "  to  speak  henceforth  no  more  to  any  man  in 
this  name."  "  And  they  called  them,  and  commanded  them  not  to 
speak  at  all,  nor  teach  in  the  name  of  Jesus."  Foohsh  men ! 
How  could  they  persuade  themselves,  that  they  should  be  able  to 
stop  the  progress  of  the  new  religion  which  was  patronised  by  God 
himself  ?  Could  their  devices  bafHe  his  wisdom  V  or  their  authority 
prevail  against  his  power  ?  Upon  the  supposition  that  Peter  and 
John  had  been  terrified  into  silence,  was  there  no  other  disciple  of  a 
more  undaunted  spirit,  who  would  raise  his  voice  in  behalf  of  his 
Master?  Although  these  men  had  altogether  held  their  peace, 
surely  in  such  a  cause  "the  very  stones  would  have  cried  out." 
But  the  specimen  which  the  council  had  already  seen  of  the  char- 
acter of  the  Apostles,  afforded  no  reasonable  hope  that  they  would 
pay  any  regard  to  their  menaces.  When  they  first  came  into  the 
presence  of  the  Sanhedrim,  they  appeared  to  be  superior  to  fear,  and 
dared  to  publish  the  truth  in  a  manner  the  most  oflfensive.  It  was 
vain  to  expect  that  their  courage  would  fail,  after  they  had  witnessed 
the  confusion  of  their  judges  ;  and  that  they  would  be  intimidated 
by  a  command,  which  could  l)e  considered  in  no  other  light,  thkn 
as  an  ebullition  of  impotent  rage,  an  expression  of  obstinate  but  dis- 
mayed hostility. 

Accordingly,  when  they  were  again  brought  into  court,  their  be- 
haviour was  such  as  might  have  been  looked  for,  in  these  circum- 
stances, from  men  firm  to  their  purpose.  "  But  Peter  and  John 
answered,  and  said  unto  them,  Whether  it  be  right  in  the  sight  of 


LECTURE    V. CHAPTER    IV.     1 22.  •      67 

God,  to  hearken  unto  you,  more  than  unto  God,  judge  yc.  For  we 
cannot  but  speak  the  things  which  we  have  seen  and  heard."'  This 
is  an  exphcit  declaration  that  they  would  not  obey  them  ;  and  in 
justification  of  this  refusal,  they  appeal  to  their  judges  themselves. 
God  is  the  supreme  lawgiver,  the  King  of  kings,  and  the  Lord  of 
lords,  by  delegation  from  whom  earthly  rulers  hold  that  authority 
which  they  lawfully  exercise  over  their  subjects.  There  can  be  no 
power,  therefore,  against  the  truth,  but  for  the  truth.  In  the  empire 
of  the  universe,  as  in  the  kingdoms  of  men,  a  deputy  has  no  right 
to  repeal  the  laws  of  the  sovereign,  and  to  call  upon  the  people  to 
engage  in  acts  of  rebellion  and  treason.  From  that  moment  con- 
science ceases  to  recognise  him  as  a  representative  of  the  monarch, 
and  can  regard  him  only  as  an  usurper.  We  perceive,  therefore, 
the  limits  of  the  obedience  which  we  owe  to  our  superiors  in  Church 
and  State.  In  those  cases  which  are  agreeable  to  the  laws  of  hea- 
ven, made  known  by  the  light  of  nature,  and  by  revelation,  or 
which,  at  least,  are  not  inconsistent  with  those  laws,  we  are  bound ; 
but  in  every  other  case  we  are  free.  God  has  a  prior  claim  to  our 
obedience,  which  no  human  interference,  no  relation  which  may  be 
formed  between  us  and  others,  no  promise  or  contract  can  invalidate. 
Those,  therefore,  who  refuse  to  comply  with  the  unlawful  orders  of 
their  superiors,  are  not  disobedient  subjects.  In  such  cases  they 
are  not  subject.  Their  refusal  may  indeed  be  stigmatized  as  crim- 
inal, and  punished  by  tyrants  and  wicked  rulers,  who  can  brook  no 
opposition  to  their  imperious  mandates  ;  but  God  approves  of  it,  and 
it  will  be  applauded  by  good  men  as  a  noble  stand  for  the  rights  of 
truth  and  conscience. 

The  principle  which  we  are  now  considering  is  so  obviously  just, 
that  we  may  submit  to  the  most  partial  judges,  whether  it  ought 
not  to  be  steadily  acted  upon,  on  all  occasions,  in  which  the  author- 
ity of  God  and  that  of  man  interfere.  It  is  a  principle,  which 
the  hght  of  nature  teaches  ;  and  we  find  Socrates  declaring  to  his 
judges,  that  he  would  not,  to  save  his  life,  desist  from  fulfilling  the 
will  of  God,  by  teaching  philosophy.  "  O  Athenians,  I  will  obey 
God  rather  than  you."*  It  may  indeed  be  alleged  in  defence  of  the 
most  irregular  and  unjustifiable  actions.  Enthusiasm  may  fancy, 
and  hypocrisy  may  pretend,  a  divine  commission  for  the  wildest 
excesses.     The  clearest  and  most  valuable  principles  are  liable  to  be 

*  Socrat.  Apolog.  xi. 


68  LECTURE   V. CHArrER   IV.    1 — 22. 

abused.  But  in  the  present  case,  the  Jewish  rulers  themselves 
could  not  question  the  application  of  it.  What  had  the  Apostles 
done  ?  They  had  not  taught  a  set  of  notions  calculated  to  excite 
tumult  and  insurrection  among  the  people  :  nor  promulgated  a 
system  of  impious  and  extravagant  doctrines,  for  Avhich  they  could 
produce  no  satisfactory  evidence.  They  had  spoken  "  the  things 
which  they  had  seen  and  heard,"  Fully  assured  of  the  truth  of 
the  religion  which  they  preached,  they  could  give  indubitable  proof 
of  it,  and  had  given  such  proof,  by  the  miracle  performed  upon  the 
impotent  man.  To  be  silent,  therefore,  would  have  been  to  offer 
violence  to  their  convictions,  to  conceal  from  others  what  they  were 
interested  to  know,  and  to  betray  the  trust  reposed  in  them,  when 
they  were  appointed  to  the  Apostolical  office. 

This  bold  answer,  which  must  have  been  regarded  by  the  coun- 
cil as  an  open  contempt  of  their  authority,  was  sufficient  to  have 
roused  their  anger  to  fury,  and  to  have  prompted  them  to  adopt 
violent  measures.  For  the  present,  however,  they  contented  them- 
selves with  renewing  their  threatenings,  not  from  real  moderation,  or 
an  aversion  to  proceed  to  extremities,  but  because  they  were  apprehen- 
sive, that  a  more  severe  exercise  of  their  authority  would  be  attend- 
ed with  danger.  The  truth  of  the  miracle  performed  upon  the 
lame  man  was  manifest  beyond  contradiction.  He  had  passed  his 
fortieth  year,  when  the  disorder  in  his  joints,  although  it  could  have 
been  remedied  at  an  earlier  period,  was  become  incurable  by  human 
means.  The  people  glorified  God,  by  acknowledging  the  cure  to 
be  an  immediate  effect  of  his  power ;  and  regarded  Avith  reverence 
and  affection,  the  Apostles,  as  his  favourites  and  ministers.  At  this 
crisis  it  would  have  been  hazardous  to  punish  them.  The  popu- 
lace, capable  of  bein^  easily  inflamed,  and  hurried  on  to  the  most 
dreadful  outrages,  might  have  forgotten  their  usual  respect  for  their 
rulers,  and  have  sacrificed  them  in  a  paroxysm  of  rage.  For  thia 
reason,  the  council  dismissed  Peter  and  John,  although  they  knew 
that  they  would  return  to  their  former  employment,  and  preach, 
through  Jesus,  the  resurrection  from  the  dead  with  redoubled  zeal 
and  courage.  "  So  when  they  had  further  threatened  them,  they 
let  them  go,  finding  nothing  how  they  might  punish  them,  because 
of  the  people  ;  for  all  men  glorified  God  for  that  which  was  done. 
For  the  man  was  above  forty  years  old,  on  whom  this  miracle  of 
healing  was  showed." 

Thus  did  our  Saviour  deUver  his  faithful  servants  out  of  the 


LECTURE    V. CHAPTER    IV.     1 22.  69 

hands  of  their  enemieS;  and  preserve  them  for  the  important  pur 
poses  which  they  had  yet  to  fulfil. 

To  this  illustration  of  the  passage  I  shall  subjoin  the  following 
observations. 

First,  When  God  is  carrying  on  any  design  for  the  manifestation 
of  his  glory,  great  opposition  will  be  made  to  it.  Satan,  his  impla- 
cable adversary  will  not  remain  a  quiet  spectator ;  and  the  men, 
over  whom  his  influence  extends,  will  be  stirred  up  to  his  assistance. 
In  this  combination,  it  should  not  surprise  us,  to  find,  not  only  per- 
sons of  profane  principles  and  wicked  lives,  but  some,  who,  in  con- 
sequence of  their  apparent  attachment  to  religion,  might  have  been 
expected  to  range  themselves  on  the  opposite  side.  When  God 
was  setting  his  Son  upon  his  holy  hill  of  Zion,  not  only  did  the 
"  Heathen"  rage,  who  were  ignorant  of  prophecy,  and  had  not  seen 
the  miracles  of  Jesus,  but  the  "  people"  imagined  a  vain  thing  ; 
the  favoured  people  to  whom  the  oracles  of  God  were  committed, 
and  among  whom  the  Messiah  had  appeared.  Both  said  "  Let  us 
break  their  bands  asunder,  and  cast  away  their  cords  from  us." 

In  the  second  place,  God  may  expose  his  people  to  much  discou- 
ragement, when  they  are  walking  in  his  own  way,  and  when  the 
undertaking,  in  which  they  are  engaged,  is  patronised  by  himself. 
The  Apostles  preached  Christ  in  consequence  of  an  express  com- 
mission from  heaven  ;  and  upon  their  success  depended  the  accom- 
plishment of  the  divine  purposes  relative  to  the  establishment  of  the 
Church,  and  the  conversion  of  the  world.  Yet  in  the  outset  they 
were  opposed  by  the  supreme  authority  in  the  nation.  In  the 
course  of  their  ministry,  they  were  subjected  to  many  dangers  and 
grievous  sufferings  ;  and  most  of  them  lost  their  lives  in  the  cause. 
Superficial  reasoners  may  conclude,  that  God  is  at  variance  with 
himself,  embarrassing  and  retarding  the  execution  of  his  own  plans; 
and  may  complain,  that,  instead  of  rewarding,  he  punishes  men  for 
their  zeal  and  fidelity.  "  But  the  foolishness  of  God  is  wiser  than 
men."  By  such  dispensations,  he  exercises  the  faith  of  his  servants, 
and  makes  known  the  power  of  his  arm,  in  carrying  on  his  designs 
in  spite  of  the  utmost  efforts  of  his  adversaries  ;  while,  in  the  con- 
duct of  his  people,  such  examples  of  courage,  patience,  and  disui- 
terested  love  are  exhibited,  as  afford  no  slight  testimony  to  the 
truth  of  religion.  Thus  he  makes  "  the  wrath  of  man  praise  him  ; 
and  the  remainder  of  it  he  restrains."     Converts  are  made  by  the 


70  LECTURE   V. CHAPTER   IV.     1 22. 

sufferings  of  the  saints  as  well  as  by  their  doctrine.  It  was  a  say 
ing  among  the  Christians  of  antiquity,  founded  in  experience,  that 
"  the  blood  of  the  martyrs  was  the  seed  of  the  Church.'' 

In  the  third  place,  Jesus  Christ  requires  no  service  from  his  dis- 
ciples, for  which  he  does  not  furnish  them  with  necessary  assistance. 
He  is  not  a  hard  task  master.  "  His  yoke  is  easy,  and  his  burden 
is  light ;"  for  as  his  commandments  are  reasonable,  so  by  his  grace 
we  are  enabled  to  obey  them.  When  Peter  and  John  were  called 
to  plead  his  cause  before  the  Jewish  council,  they  were  "  filled  with 
the  Holy  Ghost."  Hence  cowardly  fisTiermen  became  undaunted 
Apostles  ;  simple  and  uneducated  men  have  put  learning  to  silence  ; 
and  delicate  women  have  endured,  with  unshaken  firmness,  cruel 
tortures,  and  death  in  its  most  terrible  forms.  "  As  thy  days,  so 
shall  thy  strength  be." 

In  the  fourth  place,  Great  is  the  truth,  and  it  shall  prevail.  It 
confounded  and  silenced  the  Jewish  council ;  it  made  foolish  the 
wisdom  of  the  world,  vanquishing  its  vain  philosophy  and  sophistical 
eloquence  by  the  plain  doctrine  of  the  cross  ;  it  will,  in  like  manner 
triumph  over  the  petulant  and  malignant  opposition  of  infidelity ; 
and  a  future  age  shall  see  superstition  in  all  its  modifications,  delu- 
sions of  every  kind,  enthusiasm,  heresy,  error,  and  licentiousness, 
vanish  before  it,  as  the  shade  of  night  before  the  sun.  From  what 
it  has  already  done,  we  may  calculate  the  effects  which  are  yet  to 
be  expected  from  it.  "  When  the  Lord  shall  send  the  rod  of  his 
strength  out  of  Zion,  the  people  shall  be  wiUing  in  the  day  of  his 
power ;  and  he  shall  rule  in  the  midst  of  his  enemies." 

Lastly,  Let  us  be  careful  to  maintain  a  good  conscience  in  our 
religious  profession.  This  was  the  constant  study  of  the  Apostles, 
who  considered  not  what  was  honourable  in  the  eyes  of  the  world, 
and  advantageous,  and  safe,  but  solely  what  was  right.  It  was 
God  alone  whom  they  had  resolved  to  obey  ;  and  they  minded  not 
the  contrary  commands  and  the  threatenings  of  men.  You  will 
not  enjoy  peace  of  mind,  nor  act  uprightly  and  consistently,  till 
you  have  learned  to  regulate  your  conduct  by  the  fixed  standard  of 
truth  and  rectitude,  and  not  by  the  shifting  opinions  and  fancies  of 
men.  There  is  one  thing,  in  particular,  of  which  you  should  be- 
ware ;  the  vain  attempt  to  serve  two  Masters,  God  and  the  world, 
conscience  and  inclination.  The  result  of  such  an  attempt  will  be, 
that  you  shall  serve  neither  of  them  fully,  and  shall  lose  the  reward 
promised  by  both.     Choose  your  side,  and  be  honest  and  uniform 


LECTURE   V. CHAPTER.    IV.     1 22.  71 

in  adhering  to  it.  "  If  the  Lord  be  God,  follow  him  ;  but  if  Baal, 
then  follow  him."  Know  neither  father  nor  mother,  neither  sister 
nor  brother,  in  your  choice  of  religion.  "  Hearken,  O  daughter, 
and  consider,  and  incline  thine  ear  :  forget  also  thine  own  people, 
and  thy  father's  house."  This  should  be  the  language  of  our  lips  and 
our  hearts.  "  Speak,  Lord,  for  thy  servants  hear.  We  renounce 
our  own  will ;  we  desire  only  to  know  thine ;  and  through  thy 
grace  we  will  do  it,  without  startling  at  the  consequences.  Our 
souls  and  our  bodies  are  thy  property,  for  thou  hast  redeemed  them ; 
and  we  therefore  dedicate  them  to  thy  service.  O  Lord  our  God, 
other  lords  besides  thee  have  had  dominion  over  us ;  but  by  thee 
only  will  we  make  mention  of  thy  name." 


LECTURE    VI. 


ANANIAS    AND    SAPPHIRA. 


Chap.  v.  1—11. 

We  have  seen  the  success  of  the  Apostles  in  persuading  many 
of  the  Jews  to  acknowledge  Jesus  of  Nazareth,  to  whose  crucifix- 
ion they  had  lately .  consented,  to  be  the  Messiah  promised  to  their 
fathers.  These  converts  were  formed  into  a  new  society,  different 
from  other  societies,  not  only  in  its  external  aspect,  and  the  design 
of  its  institution,  but  likewise  in  the  principle  by  which  its  compo- 
nent parts  were  united.  In  associations  for  political  or  commercial 
purposes,  all  the  individuals  retain  a  regard  to  their  private  interest 
in  its  full  strength,  and  concur  in  measures  for  the  general  good, 
because  they  will  contribute  to  their  personal  advantage.  But  the 
first  Christians  were  animated  by  a  nobler  spirit.  Pure  disinterested 
love  was  the  soul  of  the  rising  Church,  and  gave  birth  to  such  ex- 
pressions of  benevolence,  as  have  been  rarely  equalled  in  succeeding 


Among  those  who  in  the  beginning  embraced  Christianity,  it  may 
be  supposed  that  there  were  many  persons  in  indigent  circum- 
stances. Few  of  the  rich  and  great  are,  at  any  time,  attracted  by 
the  humble  and  spiritual  religion  of  Jesus  Christ ;  and  a  profession 
of  it  was  less  hkely  to  be  adopted  by  many  of  that  description, 
when  the  Church  was  not  established  by  law,  and  neither  honours 
nor  emoluments  were  attached  to  the  faith.  It  appears,  however, 
that  the  primitive  believers  were  not  all  in  the  lower  ranks  of  hfe. 
Some  of  them,  as  we  learn  from  the  preceding  chapter,  had  pos- 
sessions of  lands  and  houses,  which,  with  generosity  hitherto  un- 
exampled, they  devoted  to  the  supply  of  their  brethren  in  need. 
"  They  sold  them,  and  brought  the  prices  of  the  things,  that  were 
sold,  and  laid  them  down  at  the  Apostles'  feet,"  that  a  comm(5h 
stock  might  be  formed,  out  of  which  distribution  should  be  made  to 


LECTURE    VI. CHAPTER    V.    1 1    .  73 

the  widow,  the  fatherless,  and  the  orphan.  Thus  the  new  rehgion 
infused  its  best  spirit  into  the  breasts  of  the  Jewish  converts.  Among 
its  earhest  effects,  we  see  it  prevaihng  over  selfishness  and  want 
of  feeUng,  the  baneful  influence  of  which  often  poisons  the  comfort 
of  our  social  relations.  It  did  not,  however,  operate  in  this  manner 
upon  every  person  who  joined  himself  to  the  Apostles.  The  pas- 
sage now  read  presents  an  instance,  in  which  base  passions  were 
detected  under  the  mask  of  pretended  piety,  and  the  semblance  of 
disinterested  goodness. 

"  But  a  certain  man,  named  Ananias,  with  Sapphira  his  wife, 
sold  a  possession,  and  kept  back  part  of  the  price,  his  wife  also  being 
privy  to  it,  and  brought  a  certain  part,  and  laid  it  at  the  Apostles' 
feet."  It  is  evident,  that  Ananias  and  Sapphira  were  numbered 
among  the  disciples  ;  and  there  is  no  reason  to  doubt,  that  they 
■were  admitted  to  enjoy  all  the  external  privileges  of  the  Church. 
As  their  conduct  shows  them  not  to  have  been  sincere,  we  are  led 
to  inquire,  by  what  motive  they  were  induced  to  connect  themselves 
with  a  society,  which  held  out  no  allurement  to  the  worldly  pas- 
sions ;  and  the  inquiry  may  be  extended  to  many  others,  who,  with- 
out experiencing  the  saving  power  of  the  truth,  have  since  assumed 
the  Christian  profession,  and  even  affected,  on  some  occasions,  no 
common  zeal  for  rehgion.  The  same  account  may  be  given  of  all 
such  cases.  There  are  different  motives,  which  may  be  conceived 
to  operate  upon  different  minds,  yet  all  terminating  in  the  same  re- 
sult ;  such  a  conviction  of  the  truth  as  commands  the  assent  of  the 
understanding,  and  overawes  conscience,  but  does  not  subdue  the 
aversion  of  the  heart ;  a  general  persuasion  of  the  necessity  of  some 
religion,  in  consequence  of  which  we  embrace  that  which  is  best 
recommended  ;  the  example  of  others,  which  we  implicitly  follow ; 
the  authority  and  solicitations  of  friends  ;  and  sometimes  a  design 
to  conceal,  under  a  show  of  piety,  the  moral  defects  of  the  character. 

It  will  be  granted,  perhaps,  that  these  causes  operate  with  great 
force  in  ordinary  cases  ;  but  it  will  be  objected,  that  their  efficacy 
could  not  be  the  same  in  the  days  of  Ananias  and  Sapphira,  when 
contempt  and  persecution  were  the  portion  of  the  disciples  of  Jesus. 
This  representation  is  not  perfectly  accurate.  The  rulers,  the  priests, 
and  the  scribes,  looked  upon  the  Apostles,  and  their  adherents,  with 
detestation  and  scorn  ;  but  the  people  at  large  entertained  more  fa- 
vourable sentunents.  Luke  informs  us,  that  "they  were  in  favour 
10 


74  LECTURE   VI. CHAPTER   V.    1 11. 

with  all  the  people  ;  and  that  the  people  magnified  them."  The 
Apostles  had  been  lately  summoned  before  the  council,  but  they 
were  dismissed  without  punishment ;  and  as  yet,  through  the  care 
of  providence,  the  Church  had  sustained  no  rude  assault  from  its 
enemies.  The  religion  of  the  gospel,  it  must  be  acknowledged,  was 
new,  was  contrary  to  the  inveterate  prejudices  of  the  Jews,  and  was 
discountenanced  by  the  persons  of  the  highest  authority  and  learn- 
ing in  the  nation.  But  to  these  disadvantages,  under  which  it  la- 
boured, were  opposed  the  discourses  of  the  Apostles,  which  were 
earnest  and  impressive,  and  the  miracles  which  they  performed  in 
confirmation  of  their  doctrine.  It  is  no  just  ground  of  surprise,  that 
in  such  circumstances  some  were  induced  to  associate  with  them, 
whose  minds  had  not  been  "  brought  into  captivity  to  Christ,"  by 
the  converting  power  of  the  truth.  We  learn  from  the  history  of 
the  following  ages,  when  Christians  held  their  property  and  their 
lives  at  the  caprice  of  every  tyrant  who  swayed  the  Roman  sceptre, 
and  were  exposed  to  frequent  persecution,  that  many  intruded  them- 
selves into  the  Church,  whose  conduct  betrayed  the  baseness  of  the 
motives  in  which  their  profession  was  founded. 

Ananias,  with  the  consent  of  his  wife,  sold  his  possession.  This 
was  the  common  practice  among  the  believers.  It  was  the  fashion 
of  the  time ;  and  this  couple  could  not  but  comply  with  it.  Had 
they  done  otherwise,  their  character  might  have  been  suspected ; 
and  although  the  Apostles  would  not  have  called  them  to  an  ac- 
count, because  the  sale  of  possessions  was  entirely  voluntary,  there 
being  no  law  which  obhged  to  it,  there  was  a  probability  that  their 
reputation  would  suffer  in  the  public  estimation.  They  would  not 
be  behind  the  most  distinguished  of  the  disciples ;  they  would  imi- 
tate Barnabas  himself.  Example  has  a  powerful  influence  upon 
hypocrites,  not,  indeed,  to  excite  them  to  the  sincere  practice  of  the 
holiness  which  they  see  in  the  saints,  but  to  produce  a  studied  imi- 
tation of  their  most  distinguished  actions,  that  tinsel  may  pass  for 
gold.  To  the  rivalship  of  excellence,  to  the  love  of  praise,  must  be 
attributed  many  of  those  deeds  which  have  a  fine  show  of  goodness 
and  generosity  ;  the  zeal  of  religionists,  the  charities  of  the  ostenta- 
tiously liberal,  the  grimace  and  fervour  of  the  devotee. 

But  Ananias  and  Sapphira,  when  they  sold  their  possession,  did 
not,  after  the  example  of  the  other  disciples,  bring  the  whole  of  the 
price  to  the  Apostles.  Had  they  been  influenced  by  a  sincere  faith, 
and  by  that  generous  love  which  animated  their  brethren,  they 


LECTURE    VI. CHAPTER    V.     1 11.  75 

would  have  made  the  same  sacrifice  to  the  pubhc  good,  and  have 
made  it  with  the  same  promptitude  and  cheerfulness.  But  the  ab- 
sence of  pure  principle  in  this  transaction,  left  room  for  opposite  pas- 
sions to  contend  in  their  breasts.  A  regard  to  reputation  required 
the  sale  of  their  possession  ;  but  avarice  considered  it  as  too  valuable 
to  be  exchanged  for  fame.  Between  the  two  passions,  the  dexterity 
of  hypocrisy  suggested  a  compromise.  Avarice  was  contented  with 
the  retention  of  a  part ;  and  vanity  was  gratified  by  the  surrender 
of  the  rest,  under  the  pretext  that  it  was  the  whole.  In  this  man- 
ner, I  think  their  conduct  should  be  explained.  They  had  two 
purposes  in  view ;  and  in  endeavouring  to  accomplish  both,  they 
were  engaged  in  a  train  of  meanness,  deceit,  and  impiety,  which 
merited  the  severe  reprehension  of  Peter,  and  the  dreadful  punish- 
ment which  divine  justice  inflicted. 

Ananias  and  Sapphira,  never  doubting  that  the  plan,  which  they 
had  concerted,  and  executed  with  so  much  privacy,  was  secure  from 
detection,  expected  to  be  welcomed  by  the  Apostles  with  high  com- 
mendations of  their  zeal  and  liberality.  How  much,  then,  must  the 
unhappy  man,  who  came  alone  with  the  unhallowed  offering,  have 
been  dismayed,  when  Peter  saluted  him  with  these  terrible  words  ! 
"  Ananias,  why  hath  Satan  filled  thine  heart  to .  lie  to  the  Holy 
Ghost,  and  to  keep  back  part  of  the  price  of  the  land  ?"  His  crime 
is  traced  to  the  instigation  of  Satan,  who  had  filled  his  heart  with 
vanity,  covetousness,  dissimulation,  and  an  impious  disregard  for 
the  omniscience  and  justice  of  heaven.  This  is  not  to  be  understood 
as  a  figurative  expression,  denoting  the  turpitude  and  atrocity  of  his 
conduct ;  but  as  a  true  account  of  the  secret  influence  by  which  he 
was  impelled  to  commit  so  daring  an  action.  The  human  heart  is 
itself  sufficiently  wicked  to  contrive  and  perpetrate  very  aggravated 
crimes ;  but  some  sins  are  so  heinous  in  their  nature,  and  are 
marked  with  such  characters  of  audacity  and  profligacy,  that  they 
seem  to  have  been  suggested  by  a  spirit  more  completely  depraved 
even  than  man.  It  is  a  fact  ascertained  by  the  Scriptures,  that  Sa- 
tan does  tempt  the  children  of  men,  or  that  he  excites  their  corrupt 
principles  to  action,  by  stimulating  the  imagination  and  the  senses, 
and  by  perverting  the  reasoning  faculty,  although  it  is  impossible  to 
explain  the  mode  of  his  agency.  He  is  the  "  spirit,  who  works  in 
the  children  of  disobedience." 

The  sin,  to  which  Satan  had  successfully  solicited  Ananias,  con- 
sisted ''  in  lying  to  the  Holy  Ghost,  and  keeping  back  part  of  the 


76  LECTDRE    VI. CHAPTER   V.     1 11. 

price."  Some  have  represented  it  as  the  sin  of  sacrilege,  which  is 
the  diverting-  of  a  consecrated  thing  from  the  service  of  God,  the  re- 
servation of  what  had  been  previously  dedicated  to  him  for  our  own 
use,  or  the  application  of  it  to  a  secular  purpose.  This  seems  to  be 
a  mistake,  as  there  is  not  a  hint  in  the  narrative  that  Ananias  and 
Sapphira  had  devoted  their  possession  to  God ;  and  Peter  expressly 
says,  that  after,  as  well  as  before,  it  was  sold,  it  was  in  their  power 
to  do  with  it  what  they  pleased.  The  nature  of  the  sin  is  distinctly 
pointed  out  as  a  he  to  the  Holy  Ghost.  As  the  construction  of  the 
original  language  is  here  different  from  that  in  the  end  of  the  fourth 
verse,  where  he  is  said,  "  not  to  have  lied  to  men,  but  to  God,"  some 
choose  to  read  the  words  thus  ;  "  Why  hath  Satan  filled  thine  heart 
to  belie  the  Holy  Ghost  ?"  "  Why  hast  thou  pretended  to  be  moved 
by  the  Spirit  of  God,  to  express  sincere  and  generous  love  to  the 
brethren,  by  giving  the  whole  price  of  the  possession  for  their  use ; 
while  it  appears,  from  the  keeping  back  of  a  part  of  it,  that  thou  art 
influenced  solely  by  vanity  and  covetousness  ?"  But  I  see  no  rea- 
son for  altering  our  translation,  as  according  to  the  one  construction 
of  the  words  as  well  as  the  other,  they  may  be  translated  "  to  lie  to 
the  Holy  Ghost." 

That  the  charge  brought  by  Peter  against  Ananias  may  appear 
to  be  well  founded,  it  is  necessary  to  recollect,  that  he  and  hie  col- 
leagues acted  under  the  direction,  and  by  the  assistance,  of  the  di- 
vine Spirit,  who  not  only  instructed  them  in  the  mysteries  of  reli- 
gion, but  besides  other  extraordinary  gifts,  endowed  them  with  the 
power  of  discerning  spirits  ;  that  is,  with  the  occasional  knowledge 
of  the  thoughts,  purposes,  motives,  and  spiritual  condition  of  certain 
individuals,  for  the  regulation  of  their  conduct  in  particular  emer- 
gencies. When  Ananias  laid  down  part  of  the  price  at  the  feet  of 
the  Apostles,  saying,  by  this  action,  which  was  meant  to  be  under- 
stood according  to  the  general  practice,  that  he  laid  down  the  whole 
of  it,  he  unquestionably  told  a  falsehood ;  and  although  his  inten- 
tion went  no  farther  than  to  deceive  the  Apostles,  yet  the  he  was 
ultimately  told  to  the  Holy  Ghost,  who  resided  in  them.  As  they 
were  his  ministers  and  agents,  what  was  done  to  them  was  virtually 
and  interpretatively  done  to  him.  Those  who  rejected  their  doc- 
trine, rejected  the  Holy  Ghost ;  those  who  lied  to  them,  lied  to  the 
Holy  Ghost. 

Of  this  sin  there  were  two  aggravations.  First,  it  was  a  sin  of 
choice,  committed  with  perfect  freedom  of  will,  and  not  under  the 


LECTURE   VI.- -CHAPTER   V.    1 — U.  77 

influence  of  compulsion,  or  the  tenor  of  punishment.  "  Whiles  it 
remained,  was  it  not  thine  own  ?  and  after  it  wag  sold,  was  it  not 
in  thine  own  power  7  why  hast  thou  conceived  this  thing  in  thine 
heart  ?"  Ananias  could  have  avoided  this  sin  in  different  ways. 
He  might  not  have  sold  liis  possession  ;  he  might  have  retained  the 
price  ;  or  he  might  have  contributed  to  the  public  stock  any  portion 
of  it,  great  or  small,  provided  that  he  had  stated  the  amount  of  the 
donation,  and  had  not  attempted  to  make  a  part  pass  for  the  whole. 
So  far  is  the  example  of  the  Christians  of  Jerusalem,  in  selling 
their  possessions,  from  being  obligatory  upon  succeeding  generations, 
that  it  was  not  binding  in  their  own  age.  Every  man  was  then, 
as  much  as  at  present,  absolute  master  of  his  property ;  and  the 
only  positive  obligation,  to  which  the  Jewish  converts  were  subject, 
is  common  to  the  disciples  of  Christ  to  the  end  of  the  world  ;  namely, 
to  devote  a  just  projiortion  of  their  substance  to  the  use  of  the  poor, 
and  the  service  of  the  Church.  It  is  evident,  from  the  words  of 
Peter,  that  the  extraordinary  offerings  then  made  were  entirely 
voluntary.  No  kuv  was  enacted  upon  the  subject  by  the  Apostles ; 
nor  do  we  find  in  the  New  Testament  any  traces  of  the  practice 
beyond  the  time  to  which  this  history  refers.  It  was  a  spontaneous 
expression  of  charity,  occasioned,  we  may  suppose,  by  peculiar  cir- 
cumstances of  the  primitive  Church,  with  which  we  are  not  ac- 
quainted. There  was  nothing,  therefore,  to  alleviate  the  guilt  of 
Ananias.  He  could  plead  no  external  motive  of  such  force  as  to 
constitute  what  is  called  an  irresistible  temptation.  It  was  his  own 
wicked  heart  to  which  the  whole  blame  was  imputable.  He  sinned 
with  a  willing  mind. 

The  conduct  of  Ananias  was  farther  aggravated  by  the  dignity 
of  the  person  against  whom  it  was  an  offence.  "  Thou  hast  not 
lied  unto  men,  but  unto  God."  He  had,  indeed,  lied  to  men,  in  at- 
tempting to  deceive  the  Apostles  ;  but  Peter  means  that  he  had  not 
lied  to  them  alone.  It  is  observable,  that  whereas  he  affirms,  in  the 
preceding  verse,  that  Ananias  had  hed  to  the  Holy  Ghost,  he  now 
charges  him  wdth  having  lied  to  God.  It  follows,  that  the  Holy 
Ghost  is  not  a  creature,  nor  a  rhetorical  name  for  a  divine  operation 
or  influence,  but  a  person  possessed  of  proper  divinity.  It  is  to  no 
purpose  to  object  to  this  inference,  that  an  equivalent  phrase  is  used, 
where  it  is  manifest  that  the  same  conclusion  cannot  be  drawn 
from  it.  When  the  Israehtes  murmured  for  want  of  flesh  against 
Moses  and  Aaron,  they  are  said  to  have  murmured  against  God. 


78  LECTURE    VI. CHAPTER   V.     1 11. 

The  instances  are  not  parallel.  In  the  latter  case,  the  Israelites 
were  guilty  of  murmuring  against  God,  because  they  complained 
of  Moses  and  Aaron  his  ministers ;  but  in  the  former,  Ananias  is 
said  not  only  to  have  lied  to  the  Holy  Ghost,  because  he  lied  to  the 
Apostles,  who  were  inspired  by  him,  but  to  have  lied  to  God  in  ly- 
ing to  the  Holy  Ghost ;  a  charge,  which  would  not  have  been  true, 
unless  both  designations  had  belonged  to  the  same  person.  In  this, 
then,  consisted  the  greatness  of  his  sin,  that  it  was  an  insult  otTered 
to  the  Spirit  of  truth  and  hohness,  speaking  and  acting  in  the  am- 
bassadors of  Christ.  Every  lie  Avhich  is  told  to  man  is  an  offence 
against  God,  of  whose  law  it  is  an  express  violation  ;  but  the  proper 
object  of  this  lie  was  the  Holy  Ghost,  who  was  present  with  the 
Apostles  in  a  manner  totally  different  from  the  mode  of  his  presence 
with  any  other  person. 

The  expostulation  of  Peter  with  Ananias  was  terrible,  because 
every  word  was  re-echoed  by  his  conscience ;  but  still  more  terrible 
was  the  event  which  immediately  followed.  "  Ananias,  hearing 
these  words,  fell  down  and  gave  up  the  ghost ;  and  great  fear  came 
on  all  them  that  heard  these  things."  The  suddenness  of  his  death 
is  not  to  be  attributed  to  the  violent  agitation  of  hie  mind,  as  instant 
dissolution  has  been  known  to  be  the  effect  of  paroxysms  of  joy  and 
grief.  The  stroke  was  inflicted  by  the  hand  of  God,  who  was 
pleased,  for  reasons  which  will  be  afterwards  mentioned,  to  give 
this  example  of  his  holiness  and  severity.  In  this  case,  we  see  a 
specimen  of  those  visible  and  alarming  judgments,  which,  contrary 
to  his  usual  procedure,  he  sometimes  executes  upon  distinguished 
transgressors.  In  general,  "  no  man  knoweth  love  or  hatred  by  all 
that  is  before  him.  All  things  come  alike  to  all :  there  is  one  event 
to  the  righteous  and  to  the  wicked  ;  to  the  good,  and  to  the  clean, 
and  to  the  unclean."  But  on  certain  occasions,  God  steps  aside 
from  his  ordinary  course,  when,  by  such  deviation,  some  great  end 
of  his  moral  government  will  be  gained.  As  it  discovers  rashness 
and  presumption  to  construe  common  calamities  as  proofs  of  the  pe- 
culiar guilt  and  demerit  of  the  sufferers  ;  so  not  to  observe  the  clear 
tokens  of  the  divine  displeasure  against  individuals,  which  appear 
in  the  nature  and  circumstances  of  their  punishment,  indicates  a 
high  degree  of  stupidity,  a  temper  approaching  to  atheism,  under 
whatever  pretences  of  caution  and  charity  it  may  be  disguised. 
There  is  a  particular  providence  ;  and,  consequently,  there  are  par- 
ticular interpositions  of  wrath  as  well  as  of  mercy. 


LECTUUK    VI. CHAPTEK.    V.     1 — 11  79 

Let  it  not  be  supposed,  that  the  severity  of  Peter,  on  this  occasion, 
was  ill  suited  to  the  mild  genius  of  the  gospel,  and  to  the  character 
of  an  ambassador  of  peace.  He  rebuked  Ananias  for  his  crime 
with  the  severity  which  it  deserved  ;  but  it  was  not  he  who  inflicted 
the  punishment,  nor  is  there  any  evidence  that  he  knew  that  it 
would  innnediately  follow.  When  he  afterwards  denounced  the 
same  judgment  upon  Sapphira,  he  might  be  directed  by  a  super- 
natural suggestion,  or  he  might  infer  it  from  the  doom  of  her  hus- 
band. Whether  he  was  apprized,  or  not,  of  the  event,  Ananias 
died  by  the  visitation  of  heaven  ;  and  Peter  is  vindicated  from  the 
suspicion  of  having  carried  his  zeal  and  resentment  to  excess. 

The  next  verse  relates  the  burial  of  Ananias.  "  And  the  young 
men  arose,  wound  him  up,  and  carried  him  out,  and  buried  him." 
I  have  no  remarks  to  make  upon  these  words  ;  and  shall  not  take 
up  your  time  with  inquiring  who  the  young  men  were,  by  whom 
the  last  office  was  performed  to  this  unhappy  man,  as  I  could  only 
amuse  you  with  conjectures,  and  the  subject  is  of  no  importance. 
Let  us  proceed  to  the  sequel  of  the  story. 

'•  And  it  was  about  the  space  of  three  hours  after,  when  his  wife, 
not  knowing  what  was  done,  came  in."  For  what  reason  she  did 
not  come  with  her  husband,  we  are  not  told  ;  but  as  three  hours 
had  passed  since  he  left  her,  she  had  leisure  to  reflect  upon  her  con- 
duct, and  there  was  a  favourable  opportunity  for  conscience  to  re- 
monstrate. It  has  sometimes  happened,  that  solitude,  by  leaving  a 
person  to  his  own  thoughts,  and  leading  him  to  review  his  purposes, 
with  their  aggravations  and  probable  consequences,  has  made  him 
startle  at  the  projects  of  guilt  which  he  had  concerted  with  others, 
and  tremble  to  execute  what  in  company  he  had  cordially  approved. 
The  presence  of  associates,  the  courage  which  they  assume, 
the  arguments  which  they  employ,  and  the  flattering  hopes  which 
they  hold  out,  conspire  to  keep  fear  and  remorse  at  a  distance. 
It  is  not  commonly  till  sinners  have  become  hardened  in  iniquity 
by  repeated  acts,  or  by  long  indulging  it  in  their  hearts,  that  they 
are  able  to  bear  their  own  reflections.  Sapphira,  however,  in  the 
absence  of  her  husband,  continued  steady  to  her  purpose  ;  and  hav- 
ing received  no  intelligence  of  his  fate,  came,  as  soon  as  her  affairs 
permitted  her,  to  the  place  where  the  Apostles  Avere  assembled. 
Supposing,  no  doubt,  that  Ananias  was  already  enjoying  the  reward 
of  their  pretended  generosity,  she  made  haste  to  share  in  the  admi- 
ration and  applause,  bestowed  by  the  bystanders  upon  a  pair,  so 


80  LECTURE   VI. — CHAPTER   V.    1  — II. 

distinguished  by  their  zeal  and  charity.  But  their  dissimulation 
was  detected  and  exposed  ;  and  nothing  awaited  her  but  stern  re- 
proof and  exemplary  punishment. 

"  And  Peter  answered  unto  her,  Tell  me  whether  ye  sold  the 
land  for  so  much.  And  she  said,  Yea,  for  so  much."  This  ques- 
tion might  have  suggested  to  her,  that  a  suspicion  was  entertained 
of  something  unfair  in  the  transaction,  as  it  is  not  probable  that  she 
had  ever  heard  any  of  the  disciples  interrogated  in  the  same  man» 
ner.  Peter  does  not  abruptly  charge  her  with  dishonesty  and  im- 
piety, as  he  had  done  in  the  case  of  her  husband.  He  simply  in- 
quires, whether  they  had  sold  the  land  for  the  sum  presented  as  the 
full  price.  The  unexpected  question  would  have  disconcerted  an 
ordinary  transgressor,  who  finding  his  plan  discovered,  would  have 
been  overwhelmed  with  confusion,  and  have  either  confessed  his 
crime,  or  stood  speechless.  A  guilty  mind  is  naturally  timid  ;  the 
utmost  precaution  cannot  render  it  perfectly  secure  and  quiet ;  a 
look,  a  whisper,  a  casual  expression,  which  seems  to  glance  at  the 
purpose  of  which  it  is  conscious,  will  awaken  its  fears.  Happy 
would  it  have  been  for  this  woman,  if  the  question  had  staggered 
her  ill-founded  courage,  and  had  led  her,  with  unfeigned  repentance, 
to  acknowledge  her  wickedness.  We  have  no  authority  to  say,  that 
her  sin  was  unpardonable.  She  might  not,  indeed,  have  escaped 
the  temporal  judgment  which  was  executed  upon  her  husband,  for 
God  sometimes  takes  vengeance  upon  the  inventions  of  those  whom 
he  pardons ;  but  she  would  have  died,  like  Achan,  glorifying  God 
by  making  confession.  She  affords  an  awful  example  of  obduracy 
in  sin.  Still  ignorant  of  the  miserable  end  of  her  husband,  expe- 
riencing no  uneasiness  from  conscience,  and  intent  upon  consum- 
mating the  base  design  in  which  they  were  engaged,  this  audacious 
woman  was  determined  to  brave  the  Apostle  to  his  face.  With  a 
composed  countenance,  and  an  unfaltering  tongue,  she  answered, 
"  Yea,  for  so  much  ;"  aggravating  her  dissimulation  by  a  deliberate 
and  resolute  falsehood. 

"  Then  Peter  said  unto  her,  How  is  it  that  ye  have  agreed  to- 
gether, to  tempt  the  Spirit  of  the  Lord  ?"  To  tempt  is  commonly 
used  in  a  bad  sense  for  soliciting  a  person  to  evil.  "  But  God  can- 
not be  tempted  with  evil ;  neither  tempteth  he  any  man."  The 
word  has  sometimes  a  different  meaning  in  Scripture,  signifying  to 
make  trial  of  a  person.  Thus,  when  God  "  tempted "  Abraham, 
he  did  not  entice  him  to  sin,  but  proposed  a  difficult  act  of  obedience, 


LECTURE    VI. CHAPTER   V.    1  — 11.  81 

and,  in  this  manner,  tried  the  strength  of  his  faith  and  love.  Con- 
cerning the  IsraeUtes  in  the  wilderness,  we  are  informed  that  they 
tempted  the  Lord  ;  and  we  learn  from  their  own  words  what  was 
the  nature  of  their  crime.  "  They  tempted  the  Lord,  saying,  Is  the 
Lord  among  us,  or  not  ?"  Notwithstanding  the  evidences  which 
they  had  already  seen  of  the  presence  of  God,  they  presumptuously 
demanded  a  new  proof  of  it.  When  Peter,  therefore,  charges  Sapn 
phira  with  having  dared,  in  concert  with  her  husband,  "  to  tempt 
the  Spirit  of  the  Lord,"  the  meaning  obviously  is,  that  their  sin  wag 
a  bold  experiment,  whether  the  Holy  Ghost,  by  whom  the  Apostles 
w^ere  inspired  with  the  gifts  of  tongues  and  of  muacles,  was  a  dis- 
cerner  of  spirits,  or  could  know  the  thoughts  and  intentions  of  the 
heart.  As  the  Israelites  called  in  question  the  power  of  God  when 
they  said,  "  Can  he  furnish  a  table  in  the  wilderness  ?"  so  did  they 
call  in  question  the  omniscience  of  the  Spirit,  by  their  attempt  to 
impose  upon  his  ministers.  They  ventured  to  make  the  trial,  and 
flattered  themselves  that  they  should  escape  with  impunity.  The 
plan  was  the  result  of  mutual  counsel ;  and  it  w^as  no  small  aggra- 
vation of  it,  that  they  had  abused  the  intimacy  and  confidence  of 
the  conjugal  relation,  to  stimulate  one  another  to  so  nefarious  a 
deed. 

Then  follows  the  sentence  pronounced  upon  the  unhappy  wo- 
man, which  divine  justice  immediately  executed.  "Behold,  the 
feet  of  them  which  have  buried  thy  husband  are  at  the  door,  and 
shall  carry  thee  out.  Then  fell  she  down  straightway  at  his  feet, 
and  yielded  up  the  ghost :  and  the  young  men  came  in,  and  found 
her  dead ;  and,  carr)dng  her  forth,  buried  her  by  her  husband." 
Both  were  alike  guilty.  Whoever  suggested  the  plan,  the  other 
party  heartily  concurred  in  it.  The  superior  prudence  and  caution 
of  the  husband  did  not  check  the  forwardness  of  the  wife ;  nor  did 
the  wafe,  from  the  timidity  natural  to  her  sex,  oppose  any  obstacle 
to  the  boldness  of  her  husband.  The  same  unhallowed  love  of 
reputation,  the  same  base  hypocrisy,  the  same  disregard  for  the  all- 
seeing  eye  of  heaven,  influenced  both.  They  were  hateful  in  their 
hves,  and  in  their  death  they  were  not  divided.  They  perished  by 
the  same  doom  ;  and  their  end  ministers  a  solemn  warning  to  others, 
that  they  may  hear,  and  fear,  and  do  no  more  wickedly. 

This  was  the  design  of  the  signal  vengeance  executed  upon  those 
sinners,  and  was  the  eflfect  which  it  actually  produced.  "And 
great  fear  came  upon  all  the  Church,  and  upon  as  many  as  heard 

11 


82  LECTURE   VI. CHAPTER   V.    1 11. 

these  things."  The  first  and  great  end  of  miracles,  is  to  attest  the 
divine  commission  of  the  person,  by  whose  ministry  they  are  per- 
formed. Nicodemus  expressed  the  dictate  of  sound  reason,  when 
he  said  to  our  Saviour,  "  Rabbi,  we  know  that  thou  art  a  teacher 
come  from  God  :  for  no  man  can  do  these  miracles  that  thou  dost, 
except  God  be  with  him."  But,  besides  this  general  end,  they  may 
be  subservient  to  other  purposes,  and  be  employed  as  symlx)ls  or  re- 
presentations of  spiritual  things,  and  as  characteristic  of  a  particular 
dispensation.  The  Mosaic  economy,  which  was  dark  and  awful, 
"  the  way  into  the  holiest  of  all  being  not  yet  made  manifest,"  was 
ushered  in  by  terrible  displays  of  the  divine  power.  The  gospel 
was  confirmed  by  miracles  of  mercy  well  fitted  to  express  its  gracious 
nature.  Yet,  as  all  the  miracles  of  the  old  dispensation  were  not 
of  the  terrific  kind,  so  those  of  Christ  and  his  Apostles  were  not  all 
gentle  and  beneficent.  Some  of  them  were  indications  of  the  just 
severity  of  God  against  sinners.  In  this  mixture,  we  observe  a  con- 
trivance of  divine  wisdom,  for  correcting  the  natural  propensity  of 
men  to  take  encouragement  from  mild  and  lenient  proceedings,  to 
venture  upon  acts  of  disobedience.  By  occasional  manifestations 
of  the  holiness  and  justice  of  God,  sinners  are  intimidated,  and  saints 
are  inspired  with  salutary  fear.  The  fate  of  Ananias  and  Sap- 
phira  was  a  solemn  admonition  to  the  disciples  of  Christ,  to  take 
heed  to  themselves,  lest  they  also  should  provoke  the  Spirit  of  the 
Lord  ;  and  to  others,  to  beware  of  entering  into  the  Church,  unless 
their  conviction  of  the  truth  was  sincere,  and  their  motives  were  up- 
right. One  design  of  divine  punishments  in  this  life,  is  the  good  of 
those  who  see  them,  or  hear  of  them  ;  what  other  purpose,  besides 
satisfaction  to  incensed  justice,  they  will  serve  in  the  world  to  come, 
we  have  no  means  of  knowing.  To  thoughtless  and  secure  sin- 
ners they  say,  "  Except  ye  repent,  ye  shall  all  hkewise  perish ;" 
and  upon  believers  they  inculcate  the  exhortation  of  Paul,  "  Let  us 
have  grace,  whereby  we  may  serve  God  acceptably,  with  reverence 
and  godly  fear.     For  our  God  is  a  consuming  fire." 

I  shall  conclude  with  the  following  reflections  upon  the  passage. 

It  is  vain  to  expect,  that  in  this  world  the  Church  shall  ever  be 
perfectly  pure.  I  mean,  not  only  that  imperfections  will  always 
adhere  to  the  members  of  the  Church,  because  "  there  is  not  a  just 
man  upon  earth,  that  doeth  good,  and  sinneth  not ;"  but  farther, 
that  hypocrites  will  be  found  intermixed  with  the  saints.     The 


LECTURE    VI. CHAPTER    V.     1 1  1.  83 

wheat  and  the  chaflf  he  together  upon  the  barn-floor.  No  percau- 
tions,  however  strict,  can  prevent  their  admission  ;  no  disciphne, 
however  vigorous,  no  doctrine,  however  faithful,  will  be  able  to  ex- 
pel them.  There  were  an  Ananias  and  a  Sapphira  in  the  society- 
over  which  the  Apostles  presided. 

We  should  guard  against  the  predominance  of  every  sinful  pas- 
sion, whether  it  be  avarice,  ambition,  sensuahty,  envy,  pride,  or  any 
other  lust  of  the  flesh  or  of  the  spirit.  As  "  one  sinner  destroys 
much  good,"  so  one  sin  reigning  in  the  heart,  counteracts  the 
efficacy  of  the  best  means,  and  may  carry  us  to  a  very  great  length 
in  depravity.  If  the  restraints  of  providence  are  removed,  and  a 
strong  temptation  is  presented  in  favourable  circumstances,  it  will 
precipiate  us  into  such  excesses,  as  shall  dishonour  us  in  the  eyes 
of  men,  and  provoke  God  to  pour  out  upon  us  the  fury  of  his  wrath. 
You  see  the  dreadful  effects  of  vanity  and  covetousness,  in  the  con- 
duct of  Ananias  and  Sapphira. 

Impenitent  sinners  are  always  in  danger  of  perishing  by  the 
vengeance  of  heaven.  Judgment,  indeed,  is  God's  "  strange  work ;" 
but  it  is  a  work,  which  a  regard  to  his  glory  sometimes  calls  upon 
him  to  perform.  And  when  one  victim  falls,  it  is  impossible  to  tell 
who  shall  be  the  next.  A  sentence  of  death  is  passed  upon  all  un- 
believers, and  execution  of  which  is  delayed  only  by  the  long- 
suffering  and  patience  of  God.  Let  not  men  presume  upon  his 
patience  ;  for,  although  divine,  it  has  its  limits,  beyond  which  it 
will  not  extend.  "  Let  sinners  in  Zion  be  afraid  ;  let  fearfulness 
surprise  the  hypocrites  :  who  among  us  shall  dwell  with  the  devour- 
ing fire  ?  Who  among  us  shall  dwell  with  everlasting  burnings  ?" 
Such  is  the  God  with  whom  you  have  to  do.  He  is  a  fire  to  con- 
sume the  workers  of  iniquity  ;  it  flames  around  you,  and  is  ready 
to  kindle  upon  you  ;  and  there  is  no  possibility  of  escaping  from  it, 
but  by  caUing  for  help  to  Him  who  rescued  the  three  Jewish  confes- 
sors from  the  king  of  Babylon's  furnace. 

Let  us,  above  all  things,  study  to  be  sincere  in  religion.  What 
will  hypocrisy  avail  ?  Can  our  artifice  impose  upon  God  ?  Are 
we  able  to  conceal  from  him,  under  a  mask  of  piety  and  goodness, 
the  real  features  of  our  character  ?  Do  not  "  his  eye  see,  and  his 
eye-lids  try,  the  children  of  men  ?"  "  There  is  not  any  creature 
that  is  not  manifest  in  his  sight ;  but  all  things  are  naked  and 
opened  unto  the  eyes  of  him  with  whom  Ave  have  to  do."  In  vam 
did  Ananias  and  Sapphira  secretly  concert  their  plan,  and  assume 


84  LECTURE   VI. CHAPTER    V.    1 11. 

the  confidence  of  conscious  integrity  to  quash  any  suspicion  of  their 
baseness.  A  good  name,  the  esteem  and  friendly  offices  of  Chris- 
tians, and  even  worldly  advantages,  may  be  the  recompense  of  dis- 
simulation in  this  world  ;  but  what  awaits  in  the  next  ?  "  What 
is  the  hope  of  the  hypocrite,  though  he  hath  gained,  when  God 
taketh  away  his  soul?"  One  faint  spark  of  genuine  religion  is 
more  acceptable  to  God  than  the  ardent  flames  with  which  he  of- 
fers up  his  devotions.  Let  it  then  be  your  constant  and  earnest 
prayer,  that  through  grace  you  may  be  what  you  profess.  "  Let 
integrity  and  uprightness  preserve  me  ;  for  I  wait  on  thee."  The  time 
will  come,  when,  stript  of  every  disguise,  men  shall  appear  in  their 
real  character  ;  and,  the  false-hearted  shall  be  exposed  to  the  scorn 
of  those,  whose  admiration  they  are  now  so  eager  to  obtain.  But 
then  undissembled  goodness  shall  be  brought  to  light.  Often  con- 
cealed by  modesty,  by  indigence,  by  reproach,  and  by  obscurity  of 
station,  it  shall  be  displayed  at  the  tribunal  of  God,  to  the  praise 
of  his  grace  which  inspired  it,  and  to  the  honour  of  the  possessor. 
"  Thy  Father,  O  Christian,  who  seeth  thee  in  secret,  will  reward 
thee  openly." 


LECTURE   VII 


THE    COUNSEL    OF    GAMALIEL. 


Chap.  v.  34-^2. 


It  pleased  God,  as  we  read  in  this  chapter,  to  enable  the  Apostles 
to  work  many  miracles  in  confirmation  of  the  gospel.  But  the 
stronger  the  light  is,  it  is  the  more  offensive  to  a  diseased  eye.  The 
high  priest  and  his  adherents  were  filled  with  indignation  against 
the  men,  who  presumed,  in  defiance  of  their  express  prohibition,  to 
preach  Jesus  of  Nazareth  as  the  promised  Messiah  ;  and  by  the 
wonders  which  they  performed,  were  gradually  undermining  the 
authority  of  the  rulers,  in  the  opinion  and  affections  of  the  people. 
They  belonged  to  the  sect  of  the  Sadducees,  who  being  a  species  of 
free-thinkers,  and  holding  principles  subversive  of  all  religion,  might 
have  been  supposed  to  view  with  indifference  and  contempt  contests 
about  articles  of  faith,  and  modes  of  worship.  But  the  experience 
of  late  years  has  convinced  us,  by  the  scenes  transacted  in  a  neigh- 
bouring country,  that  infidehty  and  bigotry  may  be  closely  alUed ; 
and  that  the  persecuting  fury  of  the  philosopher  was  never  sur- 
passed by  the  intolerant  zeal  of  the  most  sanguinary  religionist. 
There  was,  indeed,  a  particular  cause  for  the  violence  of  those  im- 
pious men,  the  opposition  made  to  their  favourite  doctrine,  that  there 
was  no  resurrection  of  the  body  ;  for  the  great  theme  of  the 
Apostles'  discourses  was  the  illustrious  manifestation  of  divine  power 
in  bringing  Jesus  from  the  grave,  to  establish  the  truth  of  his  reli- 
gion, and  to  give  his  followers  the  hope  of  a  triumph  over  death. 
The  pride  of  authority,  and  the  pride  of  wisdom,  could  ill  brook  an 
insult  so  public,  offered,  too,  by  men,  in  their  eyes,  of  despicable  ta- 
lents and  character.  "  They  laid  hands,  therefore,  on  the  Apostles, 
and  put  them  in  the  common  prison." 

At  this  crisis,  God  miraculously  interposed  in  favour  of  his  ser- 
vants, to  encourage  them  to  persist  in  their  duty,  and  to  convince 


86  LECTURE   Vn— CHAPTER.    V.    34 — 42. 

their  persecutors,  that  vain  were  their  endeavours  to  arrest  the  pro- 
gress of  the  rising  rehgion.  "  The  angel  of  the  Lord  opened  the 
prison  doors,  and  brought  them  forth,  and  said.  Go,  stand  and  speak 
in  the  temple  to  the  people,  all  the  words  of  this  life."  But  the 
rulers  of  the  Jews  were  not  diverted  from  their  purpose  by  this  un- 
equivocal declaration  of  heaven  against  them.  Having  received 
information  where  the 'Apostles  should  be  found,  they  brought  them 
again  before  the  council,  and  asked,  why  they  presumed  still  to 
preach,  and  to  persuade  the  people,  that  their  priests  and  magis- 
trates were  guilty  of  innocent  blood.  The  answer  was  firm  and 
manly,  and  discovered  a  spirit  which  should  animate  every  Chris- 
tian minister,  and  every  Christian  man  ;  a  supreme  regard  to  the 
authority  of  God.  "  We  ought  to  obey  God  rather  than  men."  Not 
content  with  having  disclaimed  the  jurisdiction  of  the  Sanhedrim, 
they  proceeded  without  fear  of  the  consequences,  to  repeat  the 
charge  which  had  given  so  much  offence,  "  to  bring  this  man's 
blood  upon  them,"  to  accuse  them  to  their  faces  of  having  put  to 
death  the  Messiah  ;  and,  at  the  same  time,  to  affirm,  that  "  God 
had  exalted  him  with  his  right  hand  to  be  a  Prince  and  a  Saviour." 
It  is  not  easy  to  conceive  the  feelings  of  those  haughty  rulers,  when 
they  were  addressed  with  such  boldness  by  some  vulgar  men,  who 
should  have  been  overawed  by  their  presence,  and  should  have  re- 
ceived their  mandates  with  reverence.  Luke  expressively  says,  that 
they  were  "  cut  to  the  heart."  In  this  state  of  mind  they  Avere 
purposing  to  proceed  to  violence,  when  the  rising  tempest  was  calmed 
by  the  wise  and  moderate  counsel  of  one  man,  who  remained  cool 
and  temperate  amidst  the  general  fermentation. 

"  Then  stood  there  up  one  in  the  council,  a  Pharisee,  named 
Gamaliel,  a  doctor  of  law,  had  in  reputation  among  all  the  people, 
and  commanded  to  put  the  Apostles  forth  a  little  space."  This  man 
has  acquired  reputation  among  Christians  also,  by  his  prudent  and 
rational  counsel  at  this  conjimcture,  and  in  consequence  of  the  re- 
lation in  which  he  once  stood  to  the  great  Apostle  of  the  Gentiles. 
Paul  was  brought  up  at  the  feet  of  Gamaliel.  He  is  said  to  have 
been  the  son  of  that  venerable  old  man,  "  to  whom  it  was  revealed 
by  the  Holy  Ghost,  that  he  should  not  see  death  before  he  had  seen 
the  Lord's  Christ ;"  and  who  took  up  the  infant  Saviour  in  his  arms, 
and  said,  "  Lord,  now  lettest  thou  thy  servant  depart  in  peace,  ac- 
cording to  thy  word  :  for  mine  eyes  have  seen  thy  salvation."    By 


LECTURE  vrr.— ciurxER  V.  34 — 42.  87 

profession  he  was  a  doctor  of  law,  that  is,  one  of  those  who  ex- 
pounded the  law  of  Moses  to  the  people,  and,  according-  to  the 
fashion  of  the  times,  carefully  instructed  them  in  the  traditions  of 
the  elders,  as  the  best  commentary  on  his  writings.  We  may  re- 
mark, by  the  way,  what  was  the  nature  of  the  learning  which 
Paul  acquired  under  this  master,  and  which  has  been  greatly  over- 
rated. It  is  sufficient  to  observe  that  it  was  Jewish  learning,  to  con- 
vince those  who  are  acquainted  with  the  history  of  that  age,  that 
as  it  could  not  recommend  him  to  the  Gentiles,  so  it  was  of  very 
little  value  in  itself,  consisting  chiefly  in  the  knowledge  of  the 
superstitious  notions  and  idle  dreams  of  men,  forsaken  by 
sound  reason,  and  the  Spirit  of  God.  The  sect,  to  which  he  was 
attached,  was  that  of  the  Pharisees,  which  was  distinguished  by  the 
overstrained  strictness  of  its  precepts,  and  its  minute  attention  to  re- 
ligious ceremonies.  Intolerance  was  natural  to  such  a  sect.  But 
Gamahel  was  an  honourable  exception.  History  occasionally  points 
out  individuals  who  have  been  preserved  from  the  narrow,  violent 
spirit  of  their  party,  by  mildness  of  temper,  a  strong  feehng  of  hu- 
manity, and  the  suggestions  of  a  well  regulated  judgment.  In  the 
bosom  of  a  persecuting  Church,  and  among  the  proud  domineering 
members  of  an  establishment,  gentle  measures  sometimes  find  an 
advocate,  and  dissenters,  an  apologist  and  patron.  We  perceive, 
then,  on  what  account  Gamaliel  was  held  in  reputation  by  the 
people.  His  station,  his  learning,  and  his  piety,  recommended  him 
to  their  esteem,  and  must  have  giv^en  weight  to  the  advice  which  he 
now  offered  to  the  Sanhedrim. 

We  are  not  able  to  point  out  with  certainty  the  motive,  which  in- 
duced him  to  stand  up  in  behalf  of  the  Apostles.  It  has  indeed 
been  affirmed,  that  he  secretly  favoured  the  new  rehgion,  and  after- 
wards openly  professed  it.  He  has  been  represented  as  a  second 
Nicodemus,  who,  when  the  rulers  were  taking  counsel  against  Je- 
sus, ventured  to  say,  "  Doth  our  law  judge  any  man  before  it  hear 
him,  and  know  what  he  doth  ?"  But  this  is  one  among  many  in- 
stances, in  which  men  have  permitted  their  wishes  and  hopes  to 
supply  the  place  of  evidence.  There  can  be  no  better  foundation 
for  this  opinion,  if  we  give  credit  to  the  Jews,  who  show  in  their 
liturgy,  a  prayer  said  to  have  been  composed  by  him,  imprecating 
divine  vengance  upon  the  heretics,  by  whom  are  meant  the  followers 
of  Jesus.  Others  have  attributed  his  interference,  not  to  any  gen- 
erous principle,  but  to  the  spirit  of  party.     As  those,  who  persecuted 


88  LECTURE   Vll. — CHAPTER   V.    34 — 42. 

the  Apostles,  were  Sadducees,  this  Pharisee  felt  himself  engaged  by 
interest  and  rivalship  to  support  them.  We  do  indeed  meet  with  a 
case,  which  gives  some  plavisibility  to  this  conjecture.  When  Paul 
was  brought  before  the  Sanhedrim,  and  avowed  his  hope  of  the  re- 
surrection of  the  dead,  the  Pharisees  arranged  themselves  on  his 
side,  and  used  nearly  the  same  language,  which  was  employed  on 
this  occasion  by  Gamaliel.  It  is  possible,  however,  that  this  advice 
was  dictated  by  a  mind,  which,  although  not  free  from  prejudice 
against  the  truth,  disapproved  of  compulsion  in  matters  of  con- 
science, and  was  willing  that  the  new  religion  should  be  allowed  a 
fair  trial.  It  seems,  indeed,  to  express  a  doubt,  whether  the  cause 
of  Christianity  might  not  be  the  cause  of  God  ;  but  notwithstanding 
the  cautious  nature  of  his  language,  Gamaliel  might  be  persuaded 
that  it  was  an  imposture,  and  would  soon  come  to  nothing.  He 
might 'think  that  force  was  unnecessary,  where  the  intrinsic  weak- 
ness of  the  cause  would  speedily  prove  its  ruin ;  or,  as  we  have  al- 
ready hinted,  he  might,  from  principle,  be  adverse  to  employ  it  in 
the  determination  of  controversies,  which  should  be  submitted  to 
the  decision  of  reason  and  Scripture.  Upon  this  supposition,  the 
Pharisee  Avas  more  enlightened  than  some,  who  profess  a  religion 
which  breathes  a  more  libeial  spirit.  But  our  business  is  not  with 
his  motives,  but  with  his  counsel. 

Having  ordered  the  Apostles  to  be  removed  for  a  short  time,  he 
addressed  the  council  in  the  following  words.  "  Ye  men  of  Israel, 
take  heed  to  yourselves  what  ye  intend  to  do  as  touching  these  men. 
For  before  these  days  rose  up  Theudas,  boasting  himself  to  be  some- 
body, to  whom  a  number  of  men,  about  four  hundred,  joined  them- 
selves :  who  Avas  slain,  and  all,  as  many  as  obeyed  him,  were  scat- 
tered and  brought  to  nought.  After  this  man  rose  up  Judas  of 
Galilee,  in  the  days  of  the  taxing,  and  drew  away  much  people 
after  him  :  he  also  perished,  and  all,  even  as  many  as  obeyed  him, 
were  dispersed."  The  opinion  of  Gamaliel  with  respect  to  the  pre- 
sent case  was  not  hastily  formed,  but  was  the  fruit  of  mature 
thought,  and  was  founded  in  the  wisdom  of  experience.  Accord- 
ingly, he  quotes  in  support  of  it  two  cases,  recorded  in  the  annals 
of  the  nation,  with  which  all  who  heard  him  must  have  been  ac- 
quainted. I  shall  not  trouble  you  with  the  chronological  difficulties 
in  this  passage.  Josephus,  in  his  Jewish  antiquities,  mentions  one 
Theudas,  who  was  the  ringleader  of  an  insurrection,  and  perished 
by  the  arms  of  the  Romans,  some  years  after  the  meeting  of  the 


LECTURE   VU. — CHAPTER   V.    34 — 42.  89 

council.  This  Theudas,  of  whom  he  lakes  no  notice,  is  said  to 
have  appeared  before  it.  There  is  no  reason  to  suspect  that  Luke 
was  mistaken,  and  consequently  that  it  is  a  forged  speech  which  he 
has  put  into  the  mouth  of  Gamaliel.  As  Theudas  was  a  common 
name  among  the  Jews,  it  might  easily  happen  to  belong  to  more 
seditious  leaders  than  one.  The  silence  of  Josephus  should  no 
more  invahdate  the  testimony  of  Luke,  than  the  silence  of  Luke 
would  invalidate  the  authority  of  Josephus.  It  must  have  been 
about  thirty  or  forty  years  before  this  time,  that  the  Theudas.  of 
whom  Gamaliel  speaks,  was  at  the  head  of  a  party ;  for  Judas  rose 
up  after  him,  "  in  the  days  of  the  taxing,"  which  probably  means 
the  taxing  or  assessment  made  by  Cyrenius,  governor  of  Syria, 
several  years  after  the  birth  of  our  Saviour,  when  Archelaus,  the 
son  of  Herodj  was  deposed,  and  Judea  was  reduced  into  the  form 
of  a  province. 

The  Jews,  w^ho  were  a  turbulent  people,  submitted  with  great 
impatience  to  the  Roman  yoke.  They  were  indignant  at  the 
thought,  that  the  chosen  people,  who  hoped  under  the  Messiah  to 
possess  the  dominion  of  the  world,  should  be  enslaved  and  oppressed 
by  foreigners  and  idolaters.  Hence  demagogues  arose  in  frequent 
succession,  and  erecting  the  standard  of  liberty  and  religion,  col- 
lected a  number  of  followers,  inflamed  with  rage,  and  animated 
with  the  prospect  of  glory  and  independence.  Of  this  description 
were  Theudas  and  Judas.  The  former  "  boasted  himself  to  be 
somebody;"  pretended  to  be  the  Messiah,  or  a  Prophet  sent  by 
God,  for  the  deliverance  of  his  people.  As  the  latter  rose  up  "  in 
the  days  of  the  taxing,"  he  probably  assumed  no  higher  character 
than  that  of  a  patriot,  who  wished  to  emancipate  his  country  from 
an  ignominious  and  cruel  subjection  to  strangers.  But  these,  and 
all  similar  attempts,  terminated  in  the  destruction  of  those  who 
were  engaged  in  them.  The  wrath  of  God  pursued  the  unbeliev- 
ing, impenitent  people.  Their  doom  was  fixed  ;  and  their  repeated 
efforts,  to  withdraw  themselves  from  the  domination  of  their  con- 
querors, only  served  to  bring  down  upon  them  the  full  weight  of 
their  vengeance,  by  which  both  Church  and  state  w^ere  over- 
whelmed. 

Upon  these  instances  of  unsuccessful  insurrection  and  imposture^ 
Gamaliel  founds  the  following  advice.  "  And  now  I  say  unto  you, 
Refrain  from  these  men ;  and  let  them  alone :  for  if  this  counsel 
or  this  work  be  of  men,  it  will  come  to  nought ;  but  if  it  be  of  God^ 

12 


90  LECTUr.E    VII.  — nilApTER    V.    34  —42. 

ye  cannot  overtlirow  it ;  lest  haply  ye  be  found  even  (o  fight 
against  God."  He  dissuades  them  from  violent  measures,  as  impi- 
ous or  superfluous.  If  the  new  religion  was  from  God,  its  progress 
could  not  be  arrested  by  their  opposition,  which  w^ould  involve  them 
in  the  guilt  and  ruinous  consequences  of  a  contest  with  heaven  ; 
if  it  was  a  human  contrivance,  it  would  fall  through  its  own  weak- 
ness. Such  is  the  counsel  of  Gamaliel ;  but  justice  is  not  done  to 
it,  if  it  be  considered  as  a  general  rule,  applicable  to  every  case 
which  may  arise.  Neither  Scripture  nor  experience  will  warrant 
us  to  affirm,  that  a  work  or  imposture  of  man  will  always  come 
speedily  to  nought,  or  that  a  work  of  God  will  always  prosper,  what- 
ever obstacles  are  opposed  to  it ;  for  although  there  is  no  want  of 
power  to  remove  those  obstacles,  yet  reasons,  unknown  to  us,  may 
induce  him  not  to  exert  it.  Christianity  itself  has,  in  some  instan- 
ces, been  overthrown  by  the  united  activity  of  error  and  force.  I 
appeal  for  proof  to  those  countries,  in  which  there  was  once  many 
flourishing  Churches,  but  Mahometanism  is  now  the  established 
religion.  The  reformation  from  popery  is  regarded  by  every  pro- 
testant  as  a  work  of  God  ;  but  it  was  successfully  resisted  in  some 
nations  of  Europe,  in  which  it  had  met  with  a  favourable  recep- 
tion, and  promised  ultimately  to  prevail.  On  the  other  hand,  we 
can  produce  works  undoubtedly  not  of  God,  of  which  the  success 
has  been  extensive  and  permanent.  The  reign  of  Antichrist,  the 
adversary  of  God  and  his  Son,  the  patron  of  error,  idolatry,  and 
wickedness,  once  extended  over  a  great  part  of  Europe,  and  is  to 
last,  according  to  prophecy,  during  twelve  hundred  and  sixty  years. 
The  religion  of  Mahomet  was  contrived  by  the  impostor  himself, 
who  at  first  persuaded,  with  some  difficulty,  his  own  relations  to 
embrace  it ;  but  having  been  disseminated,  by  various  means,  among 
the  neighbouring  tribes,  it  passed  the  limits  of  Arabia,  and,  spread- 
ing over  the  eastern  countries  with  the  rapidity  of  lightning,  is  now 
established  throughout  the  whole  extent  of  the  Greek  empire,  the 
former  set  of  Christianity.  It  has  already  subsisted  during  the  long 
period  of  twelve  hundred  years. 

From  these  incontrovertible  facts,  it  is  evident,  that  the  observa- 
tion of  Gamaliel  cannot  he  adopted  as  a  maxim  which  will  hold 
universally,  but  must  be  received  with  certain  limitations,  which, 
indeed,  are  suggested  by  himself  By  attending  to  his  words,  you 
ivill  find  that  he  does  not  lay  down  a  general  rule,  but  strictly  con- 
fines himself  to  the  present  subject  of  discussion,     "  If  this  counsel 


LECTURE  Vll.— CHAPTER   V.    34 — 42.  91 

or  this  work  be  of  men,  it  will  come  to  nought."  And  however 
rash  and  presumptuous  it  would  be  to  pronounce,  in  this  decisive 
manner,  concerning  every  system  of  religion  which  may  arise,  the 
judgment  of  Gamaliel  was  well  founded  with  respect  to  the  religion 
preached  by  the  Apostles.  On  the  one  hand,  if  this  work  was  di- 
vine :  if  Jesus  was  the  Messiah,  and  the  gospel  was  his  law  sent 
out  of  Zion,  Gamaliel  was  authorised,  by  the  express  declarations 
of  Scriptures,  to  predict,  that  all  the  opposition  of  the  Jewish  rulers, 
and  the  combined  efforts  of  earth  and  hell  to  obstruct  it,  should  prove 
abortive.  God  had  promised  "  to  set  the  hand  of  his  first  born  in 
the  sea,  and  his  right  hand  in  the  rivers ;  to  beat  down  his  foes  be- 
fore his  face,  and  plague  them  that  hate  him  ;  and  to  give  him  do- 
minion, and  glor}^,  and  a  kingdom,  that  all  people,  nations,  and 
languages,  should  serve  him."  On  the  other  hand,  if  this  work  or 
counsel  was  from  men,  it  required  neither  the  spirit  of  prophecy,  nor 
uncommon  sagacity,  to  foresee,  that  its  duration  would  be  transient. 
Let  us  for  a  moment  suppose,  that  Christianity  was  merely  a  con- 
trivance of  the  Apostles ;  and  then  let  us  inquire,  whether  every 
thing  pertaining  to  it  W3s  not  calculated  to  hinder  its  success. 

The  doctrines  which  the  Apostles  preached  were  ill  fitted  to  at- 
tract the  attention,  and  to  conciliate  the  approbation,  of  mankind. 
To  tell  the  Jews,  that  the  Messiah  was  of  mean  parentage,  lived  in 
poverty  and  affliction,  died  upon  a  cross,  had  now  returned  to  hea- 
ven, without  achieving  the  deliverance  of  his  country  from  the  power 
of  the  Romans,  and  had  promised  nothing  to  his  followers  but  hap- 
piness beyond  the  grave,  was  to  ofiend  their  pride,  to  disappoint  their 
carnal  expectations,  to  dissipate  their  dreams  of  glory  and  pleasure 
on  the  earth.  To  proclaim  him  to  the  Gentiles,  was  to  speak  upon 
a  subject  of  which  they  had  no  idea,  to  recommend  a  person  totally 
unknown,  and  whom  they  must  have  despised,  both  as  a  malefac- 
tor and  a  Jew.  His  resurrection,  to  which  the  Apostles  referred  as 
the  decisive  proof  of  his  divine  mission,  was  calculated  to  excite 
their  derision,  because  they  considered  the  resurrection  of  the  body 
as  neither  credible  nor  desirable.  To  the  Gentiles,  acquainted  only 
with  their  vain  philosophy,  and  attached  to  its  erroneous  dogmas, 
the  gospel  must  have  seemed  to  be  the  wildest,  most  uncouth,  and 
most  unintelligible  system,  which  ever  insulted  the  human  under- 
standing. 

The  duties  which  this  religion  enjoined,  were  repugnant  to  the 
preconceived  notions,  and  the  corrupt  passions  of  all  classes  of  men. 


92  LECTURE   VII. CHAPTER   V.    34 — 42. 

Faith  in  Christ  for  justification,  was  a  subject  of  which  a  Gentile 
could  form  no  conception,  and  which,  if  he  had  understood  it,  must 
have  provoked  his  ridicule,  educated,  as  he  was,  in  a  proud  depen- 
dence upon  his  own  virtue  as  the  only  means  of  recommending 
him  to  God.  Nothing  could  give  more  offence  to  a  Jew,  than  to  be 
told,  that  he  must  renounce  his  own  righteousness,  account  his  pain- 
ful and  scrupulous  obedience  to  the  law  mere  loss,  and  expect  sal- 
vation from  a  person,  v/hom  the  supreme  court  in  the  nation  had 
put  to  death  as  an  impostor  and  blasphemer.  Precepts  of  humility, 
self-denial,  chastity,  temperance,  justice,  .love  to  our  enemies,  and 
the  forgiveness  of  injuries,  will  not  be  generally  relished  at  any 
time ;  and  were  particularly  ill-suited  to  the  luxurious  and  licentious 
age  in  which  the  gospel  was  promulgated.  Above  all,  the  command 
to  take  up  the  cross,  to  forego  worldly  enjoyments,  and  to  submit  to 
sufferings  for  the  sake  of  Christ  and  a  good  conscience,  had  a  direct 
tendency  to  deter  men  from  becoming  his  disciples.  We  may  be 
persuaded  to  assent  to  speculative  principles,  and  may  even  be  pre- 
vailed upon,  through  indolence,  inattention,  and  sophistry,  to  acqui- 
esce in  speculative  absurdities ;  but  the  heart  revolts  when  practical 
lessons  are  inculcated  ;  when  we  are  called  upon  to  perform  difficult 
duties,  and  to  part  with  favourite  gratifications. 

Christianity  avowed  an  intention  to  overthrow  all  the  religions 
of  the  earth,  and  had  therefore  to  contend  with  the  strong  attach- 
ment, which  men  generally  entertain,  to  the  religion  in  which  they 
have  been  educated.  Of  the  zeal  of  the  Jews  for  their  religion,  we 
have  abundant  proof  from  Scripture.  They  gloried  in  the  law  of 
Moses,  believed  that  it  would  be  perpetual,  and  rested  their  hope  of 
the  divine  favour  upon  the  observance  of  it.  The  regard  of  the 
Gentiles  to  their  superstitions  was  equally  strong.  Besides  being 
handed  down  to  them  from  their  remote  ancestors,  whose  authority 
commanded  profound  respect,  and  being  considered  as  intimately 
connected  with  private  and  public  prosperity,  they  allured  the  senses 
and  the  passions,  by  splendid  spectacles,  by  licentious  festivals,  by 
the  charms  of  the  fine  arts,  and  by  the  unbounded  toleration  of  the 
corrupt  propensities  of  the  heart.  Christianity  came  to  set  aside 
those  religions.  It  had  nothing  of  the  accommodating  spirit  of  pa- 
ganism, which  easily  adopted  the  Gods  and  rites  of  other  nations ; 
it  claimed  to  be  the  only  true  religion,  and  commanded  its  own  in- 
stitutions to  be  exclusively  observed. 

Lastly,  The  preachers  of  this  unsocial  religion  were  no<  fitted  to 


LECTURE    VII. — CHAPTER    V.    34 — 42.  93 

diminish  the  prejudices  of  mankind  again&t  it.  They  were  not  il- 
lustrious by  their  birth,  distinguished  by  their  talents,  celebrated  for 
their  wisdom  and  learning,  and  able  to  overawe  and  persuade  others 
by  their  authority  and  eloquence.  Upon  the  hypothesis  that  this 
work  was  of  men,  which  is  the  foundation  of  our  present  reasoning, 
they  were  destitute  of  every  qualification,  natural  and  supernatural, 
for  the  undertaking  in  which  they  were  embarked.  Not  having 
received  the  Holy  Ghost,  they  could  speak  no  language  but  their 
own,  and  that,  too,  in  a  clumsy,  inaccurate  manner ;  they  could 
work  no  miracles  ;  they  could  compose  no  regular  discourses  ;  they 
could  only  render  themselves  and  their  system  contemptible,  by 
their  confusion  and  vulgarity.  They  were  Jews,  and  on  this  ac- 
count were  held  in  contempt  by  the  Gentiles,  who  looked  down  upon 
the  whole  nation  as  a  superstitious,  bigoted,  unlearned,  and  unphilo- 
sophical  people.  It  was  sufficient  to  injure  the  reputation  of  any 
set  of  opinions,  that  it  had  originated  in  a  country,  the  supposed 
seat  of  ignorance  and  barbarism. 

Such  were  the  improbabilities,  that  this  religion,  if  it  were  a  hu- 
man contrivance,  should  succeed  ;  or  rather  they  were  sure  grounds, 
on  which  any  man  might  have  predicted,  as  Gamaliel  did,  that  it 
would  not  succeed.  It  could  hardly  have  maintained  itself  for  any 
length  of  time  in  Judea  ;  it  could  not  have  made  its  way  at  all 
into  heathen  countries.  We  know,  however,  that  it  did  prevail  in 
Judea,  and  gained  over  thousands  and  myriads  of  the  inhabitants  ; 
that  it  spread  over  the  whole  extent  of  the  Roman  conquests,  and 
found  access  to  regions  which  their  arms  had  never  reached ;  that 
it  humbled  the  proud  philosopher,  purified  the  slave  of  vice,  tamed 
the  fierce  barbarian,  and  established  the  empire  of  truth  and  holi- 
ness over  the  fairest  portion  of  the  earth.  "  There  is  not  a  nation," 
says  one  of  the  Fathers  in  the  second  century,  "  whether  of  Greeks 
or  of  barbarians,  in  which  prayers  and  thanksgivings  are  not  offered 
up  to  the  Father  and  Maker  of  all  things,  in  the  name  of  the  cru- 
cified Jesus."*  "  We  are  but  of  yesterday,"  says  another,  address- 
ing himself  to  the  magistrates  of  the  empire,  "  and  we  have  filled 
every  place,  your  cities,  islands,  garrisons,  free  towns,  camp,  senate, 
and  forum  ;  we  have  left  nothing  empty  but  your  temples."!  What, 
then,  is  the  inference,  which  sound  reason  authorizes  us  to  draw  ?  Is 
it  not,  that  the  religion  of  Jesus  Christ,  which,  in  the  circumstances 

♦  Justin.  Mart.  Dialog,  cum  Tryph.  t  Tertul.  Apol, 


94  LECTURE   VU. CHAPTER    f.    34 — 42, 

now  detailed,  was  published  with  incredible  success,  was  from  God, 
and  not  from  man  ?  Infidels  may  torture  their  invention  to  account, 
on  natural  principles,  for  this  strange  fact,  this  moral  phenomenon, 
the  establishment  of  a  rehgion  so  ungainly,  so  repugnant  to  the 
ideas,  feelings,  interests,  and  favourite  pursuits  of  mankind,  by  the 
diligence  and  exertions  of  such  weak  instruments,  upon  the  ruins 
of  all  the  systems  of  philosophy  and  superstition  which  then  existed ; 
but  their  abortive  malignity  can  only  excite  the  pity,  or  the  scorn, 
of  every  enlightened  mind. 

Thus  far  the  reasoning  has  proceeded  upon  the  supposition,  that 
the  Sanhedrim  had  adopted  the  counsel  of  Gamaliel,  and  that  the 
gospel  had  been  suffered  to  work  its  own  way  in  the  world.  But, 
although  the  rulers  of  the  Jews  listened  at  this  time  to  the  voice  of 
reason  and  moderation,  yet  it  was  not  long  till  they  recurred  to  vio- 
lence, and  began  a  furious  persecution  of  the  Christians.  Their 
example  was  followed  by  the  Gentiles  ;  and  for  nearly  three  centu- 
ries, the  disciples  of  Jesus  were  subjected  to  severe  hardships,  and 
cruel  sufferings  on  account  of  their  religion.  Every  motive  of  pru- 
dence and  policy  conspired  to  make  men  dechne  assuming  the 
Christian  name.  The  Heathens  exhibited  no  portion  of  that  tole- 
rating spirit  towards  the  new  religion,  which  was  exercised  towards 
their  different  forms  of  idolatry ;  it  was  proscribed  as  a  pestilent  su- 
perstition, hateful  to  the  Gods,  and  hostile  to  the  peace  and  prosper- 
ity of  the  empire.  If  the  seasons  proved  cold  and  barren  ;  if  fire 
consumed  any  of  their  cities  ;  if  earthquakes  desolated  the  provinces ; 
the  Christians  were  accused  as  the  cause  of  those  calamities,  and 
their  punishment  was  demanded  by  the  clamours  of  the  people. 
The  unresisting  victims  were  driven  into  exile,  doomed  to  perish 
amidst  the  unwholesome  labours  of  the  mines,  exposed  in  the  am- 
phitheatres to  be  torn  in  pieces  by  wild  beasts,  that  the  eyes  of  their 
savage  persecutors  might  be  feasted  with  the  spectacle,  consumed  at 
stakes,  executed  upon  scaffolds,  or  put  to  death  by  slow  tortures,  in 
devising  which,  human  barbarity,  exasperated  by  hell,  exhausted 
its  ingenuity.  Emperors  and  magistrates,  forgetting  the  dignity  of 
their  character,  philosophers  their  boasted  moderation,  relatives  the 
sentiments  of  nature,  and  men  their  feelings  of  humanity,  continued 
for  ages  to  embrue  their  hands  in  the  blood  of  the  inoffensive  and 
patient  martyrs  of  Jesus.  They  hoped  to  subdue  their  courage,  or 
to  exterminate  them  from  the  earth.  But  all  their  efforts  were 
baffled.     Like  the  Israelites  in  Egypt,  the  more  the  Christians  were 


LECTURE    VII. — CHAPTER    V.    34 — 42.  95 

afflicted,  the  more  they  grew.  The  blood  of  the  martyrs  was  the 
seed  of  the  Church.  The  places  of  those  who  fell  were  speedily 
supplied.  The  example  of  their  virtues,  and  the  power  of  the  truth, 
induced  many  to  become  followers  of  their  faith,  at  the  hazard  of 
all  that  was  dear  to  them  in  the  world.  Hence,  at  the  close  of  a 
long  period  of  trial,  when  the  Church  might  have  been  expected  to 
exist  only  in  the  records  of  its  enemies,  the  number  of  its  members 
was  so  great,  that  Constantine  found  his  interest  united  with  his 
duty,  when  he  declared  himself  its  protector.  The  banner  of  the 
cross  was  displayed  on  the  Capitol  of  Rome ;  and  the  religion  of 
one,  who  had  died  the  death  of  a  slave,  in  a  distant  province,  was 
embraced  by  the  mighty  conquerors  of  the  earth.  "  The  work  was 
of  God,  and  men  could  not  overthrow  it."  Its  enemies  were  found 
to  fight  against  God ;  and  thev  perished  in  the  impious  and  unequal 
contest. 

This  event  is  totally  different  from  the  success  of  the  Antichris- 
tian  and  Mahometan  religions.  These  systems  arose  in  a  dark 
and  ignorant  age ;  were  dexterously  accommodated  to  the  pre- 
judices, the  superstitious  temper,  and  the  licentious  inchnations 
of  men ;  and  were  propagated  by  the  artifice  of  imposture,  and  the 
terror  of  the  sword.  In  the  success  of  Mahomet,  there  is  nothing 
more  extraordinary  than  that  of  any  other  conqueror,  who  flies, 
from  province  to  province,  at  the  head  of  a  victorious  army,  and  com- 
pels the  subjugated,  terrified  inhabitants,  to  submit  to  his  law. 
Christianity  made  its  appearance  in  an  age  of  science  and  literature, 
and  professed  an  open  hostility  to  all  the  sinful  passions  of  men ; 
but  although  unaided  and  unfriended,  calumniated  and  opposed  by 
the  whole  force  of  the  Roman  empire,  it  went  forward  in  its  course, 
like  the  sun,  who  sometimes  eclipsed,  and  sometimes  darkened  with 
clouds,  steadily  advances  to  his  meridian  altitude,  from  which  he 
pours  a  full  tide  of  light  and  glory  on  the  earth. 

Thus  I  have  considered,  at  some  length,  the  celebrated  counsel 
of  Gamaliel.  We  have  seen,  that  if  the  powers  of  this  world  had 
let  the  new  religion  alone,  it  was  of  such  a  nature,  that,  had  it  origi- 
nated from  man,  it  could  not  have  succeeded.  Its  success,  therefore, 
would,  in  these  circumstances,  have  been  a  clear  proof  of  its  divin- 
ity. But  since  the  rulers  of  the  earth  did  not  let  it  alone,  the  evi- 
dence acquires  new  strength  from  the  formidable  opposition  against 
which  it  prevailed.     Here  we  perceive  the  finger  of  God ;  and  no 


96  LECTURE   VU. CHAPTER.    V.    34 42 

man,  who  listens  to  the  suggestions  of  reason,  can  refrain  from  say- 
ing, "  Behold  this  hath  the  Lord  wrought." 

We  learn  from  the  following  verses,  that  the  rulers  of  the  Jews 
complied  so  far  with  the  counsel  of  Gamaliel,  as  to  desist  from  their 
intention  to  put  the  Apostles  to  death.  They  contented  themselves 
with  scourging  them,  and  dismissed  them  with  a  command,  not 
"  to  speak  in  the  name  of  Jesus."  To  this  command  they 
paid  no  regard ;  and  the  punishment  inflicted  upon  them,  instead 
of  depressing  their  courage,  served  to  animate  their  zeal.  "  And 
they  departed  from  the  presence  of  the  council,  rejoicing  that  they 
were  counted  worthy  to  suffer  shame  for  his  name.  And  daily 
in  the  temple  and  in  every  house,  they  ceased  not  to  teach  and 
preach  Jesus  Christ." 

I  conclude  with  the  three  following  reflections. 

First,  It  was  no  easy  task  in  which  the  Apostles  engaged,  when 
they  went  forth  to  preach  among  the  nations  the  gospel  of  the 
kingdom.  Their  situation  was  very  different  from  that  of  the 
old  philosophers,  who  delivered  lectures  at  their  ease,  to  an  ad- 
miring audience  ;  and  from  that  of  ministers  of  the  gospel  in  the 
present  time,  who  enjoy  the  protection  of  the  laws.  They  were 
men,  "  who  hazarded  their  hves,"  who  rose  superior  to  fear,  and 
shame,  and  pain,  who  looked  for  nothing  in  this  world  but  sulierings 
and  death.  How  high  does  their  character  rise  ?  It  may  be  com- 
pared with  that  of  the  most  distinguished  patriots,  and  eminent  be- 
nefactors of  mankind.  Who  could  have  expected  to  find  such  phi- 
lanthropy, such  noble  and  disinterested  sentiments,  in  persons  taken 
from  the  lowest  ranks  of  society,  and  bred  to  the  meanest  occupa- 
tions ?  To  what  respect  and  gratitude  is  their  memory  entitled  ; 
respect  for  their  illustrious  virtues,  and  gratitude  for  their  generous 
exertions  to  promote  the  best  interests  of  the  human  race  ?  How 
should  we  admire  the  grace  of  God,  who  called  them  to  the  ardu- 
ous work,  inspired  them  with  the  love,  and  zeal,  and  patience,  and 
fidehty  with  which  they  performed  it,  supported  them  under  man- 
ifold difliculties,  and  crowned  their  labours  with  success  ! 

Secondly,  God  can  always  find  the  means  of  preserving  his  ser- 
vants in  the  discharge  of  their  duty.  He  can  make  their  deliver- 
ance come  from  an  unexpected  quarter.  He  saved  the  Apostles,  on 
this  occasion,  by  the  interposition  of  Gamaliel,  a  Pharisee,  and  an 
enemy  to  the  gospel.     History  furnishes  many  instances  of  persons, 


LECTURE    VH. CHAPTER    V.    34 42.  97 

who  have  favoured  and  fonvarded  the  cause  of  reUgion  from  mo- 
tives of  worldly  policy,  in  pursuit  of  their  schemes  of  ambition,  love, 
avarice,  and  rivalship  ;  and  we  cannot  but  admire  the  wisdom  and 
power  of  God,  in  "  restraining  the  remainder  of  the  wrath  of  the 
wicked,"  by  the  wrath  or  some  other  passion,  of  men  as  wicked  as 
themselves.  He  makes  the  earth  help  the  woman.  He  has  the 
hearts  of  kings  and  of  all  men  in  his  hands,  and  turns  them  "  as 
the  rivers  of  water." 

In  the  last  place,  from  the  success  of  the  gospel  in  past  times,  we 
may  confidently  hope  for  the  fulfilment  of  the  predictions  relative 
to  its  diffusion  and  establishment  throughout  the  earth.  After  its 
rapid  progress  under  the  Apostles  and  their  successors,  in  the  first 
ages,  Christianity  began  to  decline.  Several  countries,  in  which  it 
was  professed,  were  subdued  by  the  Mahometan  arms  ;  and  its  light 
was  almost  extinguished  in  Europe,  and  the  eastern  church,  by  a 
dark  cloud  of  superstition  and  idolatry.  At  the  Reformation,  it 
shone  forth  again  ;  but  how  small  a  part  of  the  civihzed  world  en- 
joys the  benefit  of  its  salutary  rays  !  And  if  we  look  to  other  re- 
gions of  the  earth,  "  behold  darkness  and  sorrow,  and  the  light  is 
darkened  in  the  heavens  thereof"  The  success  of  Christian  mis- 
sions has  not  equalled  the  examples  of  former  times,  and  the  eager 
hopes  of  those  who  projected  them.  A  few  converts,  collected,  after 
long  labour,  out  of  many  thousands,  give  no  animating  prospect  of 
the  speedy  triumph  of  our  religion.  If  the  husbandman  should 
gather  two  or  three  straggling  stalks  of  corn,  who  would  call  this  a 
harvest  ?  But  let  us  not  despond.  Jesus  Christ  lives,  and  "  the 
residue  of  the  Spirit"  is  with  him.  The  gospel  has  nothing  more  for- 
midable to  encounter  than  the  opposition  which  it  has  already  sub- 
dued. When  we  see  the  mighty  empire  of  Rome  prostrate  at  the  feet 
of  Jesus  Christ,  and  presenting  homage  to  him  as  its  sovereign  Lord, 
we  cannot  despair,  that  the  time  will  come,  when  India  and  China, 
and  the  islands  of  the  sea,  shall  be  added  to  the  trophies  of  the  cross. 
Let  us  "  remember  the  years  of  the  right  hand  of  the  Most  High  ;" 
and  let  us  pray,  that  he  would  again  "  make  bare  his  holy 
arm,  and  openly  show  his  salvation  in  the  sight  of  the  Heathen." 
"  Then  shall  all  the  ends  of  the  earth  see  the  salvation  of  our 
God." 

13 


LECTURE    VIIJ. 


THE    INSTITUTION    OF    DEACONS,    AND    THE    HISTORY    OF 
STEPHEN. 


"  Ye  have  the  poor  always  with  you,  but  me  ye  have  not  always.' 
These  words  were  spoken  by  our  Lord  in  vindication  of  a  woman 
who  had  poured  a  box  of  precious  ointment  upon  his  head,  and 
was  accused  by  the  disciples  of  having  profusely  wasted  what  might 
have  been  devoted  to  a  charitable  use.  They  might  well  bear  with 
this  occasional  testimony  of  respect  for  their  Master,  of  whose  pres- 
ence they  were  soon  to  be  deprived,  since,  the  poor,  for  whose  in- 
terests they  seemed  to  be  so  zealous,  should  always  remain  with 
them.  To  the  poor  the  gospel  was  preached.  Our  Saviour  did 
not  address  himself  exclusively  to  persons  in  the  higher  ranks, 
whose  names  would  reflect  honour  on  their  teacher,  and  whose  mu- 
nificence w^ould  reward  him  ;  but  he  selected,  as  the  particular  objects 
of  his  gracious  instructions,  those  who  were  suffering  the  inconve- 
niences and  hardships  of  life.  "^  Cod  has  chosen  the  poor  of  this 
world  to  be  rich  in  faith,  and  heirs  to  the  kingdom."  In  this  choice, 
we  see  an  instance,  not  only  of  the  sovereignty  of  God,  who  in 
distributing  his  favours,  disregards  those  distinctions  which  are  so 
much  valued  among  men,  but  also  of  wise  provision  for  the  trial 
and  improvement  of  his  people.  If  they  were  all  rich  and  prosper- 
ous, few  occasions  would  occur  for  performing  the  offices  of  charity ; 
whereas,  while  some  possess,  and  others  want,  the  comforts  and 
often  the  necessaries  of  life,  there  are  constant  calls  to  the  exercise 
of  condescension,  sympathy,  and  beneficence.  Thus  a  strong  bond 
of  union  is  formed  between  the  giver  and  the  receiver  ;  and  the 
Church  "  makes  increase  unto  the  edifying  of  itself  in  love." 

Among  those  who  first  turned  to  the  Lord  in  Jerusalem,  there 
seem  to  have  been  many  in  necessitous  circumstances.     But  large 


LECTURE    VIII. CHAPTER    VI.  99 

as  was  the  demand  for  the  relief  of  so  numerous  a  class,  it  was 
cheerfully  and  liberally  supplied,  by  a  forward  zeal  and  unbounded 
charity,  of  the  more  wealthy  believers,  who  "  sold  their  possessions, 
and  laid  the  price  at  the  Apostles'  feet,  that  distribution  might  be 
made  to  every  man,  according  as  he  had  need."  In  a  society  so 
distinguished  by  the  love  wliich  prevailed  among  its  members,  we 
should  have  expected,  that  tlie  utmost  harmony  would  reign,  and 
that  jealousy  and  discontent  would  be  unknown.  It  is,  therefore, 
with  surprise,  that  we  find  this  chapter  opening  with  an  account  of 
the  same  complaints,  which  we  are  accustomed  to  hear  among  per- 
sons, whose  principles  are  not  so  pure  and  disinterested. 

"  And  in  those  days,  when  the  number  of  the  disciples  was  mul- 
plied,  there  arose  a  murmui^ng  of  the  Grecians  against  the  He- 
brews, because  their  widows  were  neglected  in  the  daily  ministra- 
tion." Those  Grecians  were  not  Greeks,  but  Jews  born  in  foreign 
countries,  who  used  the  Greek  language  in  common  conversation, 
and  in  the  service  of  the  synagogue.  Having  taken  up  their  resi- 
dence in  Jerusalem  in  consequence  of  their  conversion,  or  for  othei 
reasons,  they  composed  a  part  of  the  Church  in  that  city.  They  are 
distinguished,  in  this  passage,  not  from  Jews,  for  under  this  appel- 
lation both  they  and  the  inhabitants  of  Judea  were  comprehended, 
but  from  Hebrews,  by  whom  are  meant  such  Jews  as  spoke  the  He- 
brew language,  or  the  mixed  dialect,  which  went  under  that  name. 
These  were  accused  by  the  Grecians  of  neglecting  their  widows, 
"  in  the  daily  ministration,"  while  they  seem  to  have  attended  to 
their  own.  The  distribution  of  the  pubhc  charity,  it  was  alleged, 
was  not  made  on  fair  and  equitable  terms.  How  weak  a  being  is 
man  !  How  apt  to  be  turned  aside  from  the  path  of  rectitude  and 
honour  !  Instead  of  acting  on  grand  and  liberal  principles,  he 
often  permits  selfishness  to  cramp  the  best  affections  of  his  heart, 
and  draws  around  himself  a  narrow  circle,  of  which  he  is  the 
centre.  Whatever  is  in  any  way  connected  with  himself,  acquires 
importance  in  his  eyes  ;  whatever  is  distinct  or  detached,  is  under- 
valued. The  comparatively  insignificant  circumstances  of  being 
born  in  the  same  country,  speaking  the  same  language,  and  de- 
scending from  the  same  remote  ancestors,  shall  recommend  a  per 
son  more  to  our  good  will  and  friendly  ass*-  nee,  than  the  best 
qualities  of  the  heart,  and  the  strongest  claims  cf  necessity,  in  an 
absolute  stranger.     Thus,  in  the  primitive  Chuich,  some  widows 


100  LECTURE   Vlll. CHAPTER   VL 

were  overlooked,  because  tLey  spoke  Greek,  and  others  were  punc- 
tually supplied  because  they  spoke  Hebrew  ;  or,  to  give  a  more 
accurate  statement,  the  former  were  neglected,  because  they  were 
the  widows  of  strangers  ;  and  the  latter  were  attended  to,  because 
they  were  the  widows  of  fellow-citizens  and  acquaintance.  The 
administration  was  in  the  hands  of  the  Hebrews,  who  allowed 
this  low  consideration  to  bias  them  in  the  management  of  their 
trust. 

But  how  could  any  just  ground  for  this  complaint  exist  under  the 
ministry  of  the  Apostles,  to  whose  care  the  contributions  of  the  faith- 
ful were  committed  ?  Were  not  the  wisdom,  the  piety,  the  zeal,  the 
independence  of  mind,  for  which  they  were  so  eminent,  sufficient  to 
preserve  them  from  the  influence  of  local  and  vulgar  prepossessions  ? 
If  we  admit,  that  they  were  chargeable  with  partiality  in  this  mat- 
ter, how  does  it  appear,  that  they  were  worthy  of  their  office,  or 
proper  persons  to  be  employed  in  promulgating  a  rehgion,  intended 
to  abolish  national  distinctions,  and  to  make  of  Jews  and  Greeks, 
bond  and  free,  "  one  new  man  in  Christ  ?"  In  answer  to  these 
questions,  I  observe  that  there  is  no  evidence,  that,  at  this  time,  the 
Apostles  did  manage  the  affairs  of  the  poor.  It  is  probable,  that 
having  found  the  time  and  attention  which  this  business  required 
to  be  more  than  could  be  spared  from  the  immediate  duties  of  their 
office,  they  had  devolved  it  upon  others ;  and  it  is  to  these  deputies 
that  the  blame  of  partiality  attaches. 

This  conclusion  is  supported,  I  think,  by  the  second  verse.  Hav- 
ing called  the  disciples  together,  to  propose  an  expedient  for  termi- 
nating the  present  dissension,  and  preventing  any  future  cause  of 
complaint,  the  Apostles  begin  with  observing,  that  it  was  not  rea- 
s^onable,  "  that  they  should  leave  the  word  of  God,  and  serve  tables." 
The  expression,  "  to  serve  tables,"  is  of  the  same  import  with  min- 
istering to  the  necessities  of  the  poor.  Their  tables  were  to  be  sup- 
plied with  food  convenient  for  them ;  such  things  as  they  wanted, 
were  to  be  provided  ;  and  it  would  have  been  neither  right  nor  be- 
coming, that  the  Apostles  should  be  so  much  engaged  in  this  ser- 
vice, as  to  omit  the  more  important  duties  of  their  office.  Jesus 
Christ  had  sent  them  to  preach  the  gospel ;  and  no  inferior  design, 
however  useful  and  urgent,  should  interfere  with  the  great  object  of 
their  commission.  The  words  of  the  Apostles  have  much  the  ap- 
pearance of  a  reference  to  a  complaint,  that  if  they  had  cared  for 
the  poor  as  they  ought  to  have  done,  the  widows  of  the  Grecians 


LECTURE    VIII. CHAPTER    VI.  101 

would  not  have  been  neglected  ;  or  to  a  suggestion,  that  if  they 
would  now  take  them  under  their  inspection,  the  evil  would  be  re- 
dressed. To  this  complaint  or  suggession,  they  reply,  that  as  their 
past  conduct  was  justifiable  upon  the  principles  of  reason  and  duty, 
so  they  w^ere  determined  still  to  confine  themselves  to  their  appro- 
priate work,  the  dispensation  of  the  word.  They  at  once  vindicate 
themselves  from  the  charge  of  criminal  neglect,  and  state  the  ground, 
on  which  they  would  not  even  now  become  stewards  of  the  prop- 
erty of  the  Church.  If  this  view  of  their  w^ords  is  just,  it  follows, 
that  as  they  did  not  distribute  the  public  stock,  they  could  not  be 
blamed  for  the  mismanagement,  which  had  occasioned  the  mur- 
muring of  the  Grecians. 

The  remedy  for  the  present  disorder,  which  was  proposed  by  the 
Apostles,  and  adopted  by  the  multitude,  was  the  institution  of  a 
new  order  of  office-bearers,  who  should  make  the  care  of  the  poor 
the  sole  object  of  their  attention.  "•  Wherefore,  brethren,  look  ye 
out  among  you  seven  men  of  honest  report,  full  of  the  Holy  Ghost 
and  wisdom,  whom  we  may  appoint  over  this  business.  But  we 
will  give  ourselves  continually  to  prayer,  and  to  the  ministry  of  the 
word."  The  institution  accords  with  the  compassionate,  benevolent 
spirit  of  the  religion  of  Christ.  We  find  nothing  similar  to  it  in  the 
superstitions  w^iich  prevailed  in  the  Heathen  world ;  no  peculiar 
provision  for  the  poor ;  no  order  of  men  appointed  to  relieve  the 
fatherless,  widows,  and  orphans.  These  unhappy  persons,  the  re- 
ligions of  Greece  and  Rome  left  to  perish,  or  to  drag  out  an  uncom- 
fortable existence  upon  the  precarious  bounty  of  those,  whom  nature 
had  inspired  with  some  sentiments  of  humanity.  It  is  the  amiable 
character  of  the  Messiah,  that^  in  a  temporal  as  well  as  in  a  spiritual 
sense,  "  he  dehvered  the  needy  when  he  cried,  the  poor,  also,  and 
him  that  had  no  helper."  The  charitable  spirit  of  the  gospel  exxited 
the  wonder  and  the  envy  of  the  Gentiles  ;  and  Julian,  the  mortal 
foe  of  Christianity,  reluctantly  confessed  its  unrivalled  excellence, 
when  he  attempted  to  graft  upon  the  decayed,  sapless  trunk  of 
Paganism,  it  fairest  fruits  of  love  and  beneficence.* 

The  design  of  creating  the  new  office-bearers,  who  are  known  by 
the  appellation  of  deacons,  was  to  distribute  to  the  necessities  of  the 
indigent  members  of  the  Church.  To  preach  the  gospel  was  no 
part  of  their  duty.     The  Apostles  say,  that  they  would  appoint  the 

♦  Jul.  Epist.  ad  Arsacium  apud  Soc.  lib.  v.  cap.  15. 


l02  LECTURE    V)1I. — CHAPTER    VI. 

r 

persons  wliom  the  people  should  choose,  "over- this  business."  If 
Philip,  one  of  the  deacons,  afterwards  preached,  it  was  in  conse- 
quence of  his  being  raised  to  the  office  of  an  Evangelist.  Stephen 
did  not  preach,  but  only  disputed  with  the  enemies  of  the  faith,  as 
any  private  member  of  the  Church  might  have  done.  The  office 
was  instituted,  because  the  preaching  of  the  gospel,  and  the  requisite 
attention  to  the  poor,  were  found  to  be  incompatible. 

As  the  trust,  implied  in  this  office,  was  important,  and  the  peace 
of  the  Church,  as  well  as  the  private  good  of  not  a  few  of  its  mem- 
bers, would  depend  upon  the  manner  in  Avhich  it  was  executed,  the 
qualifications  of  those  to  whom  it  should  be  committed,  were  pointed 
out  by  the  Apostles.  The  choice  of  the  people  was  confined  to  such 
persons  among  them,  as  were  of  "  honest  report,  full  of  the  Holy 
Ghost  and  wisdom."  They  must  be  men  of  "  honest  report,"  of 
tried  integrity  and  blameless  reputation,  that  the  members  of  the 
Church  might  place  full  confidence  in  them,  and  enemies  might 
find  no  occasion  of  reproach.  They  must  be  "  full  of  the  Holy 
Ghost ;"  an  expression  which  imports,  that  they  should  be  richly 
furnished  with  his  sanctifying  influences,  as  Christians  in  general 
are  exhorted  to  be  "  filled  with  the  Spirit ;"  or  that  they  should  pos- 
sess his  extraordinary  gifts,  agreeably  to  the  meaning  which  the 
phrase  bears,  in  other  passages  of  this  book.  Both  senses  may  be 
admitted.  The  sanctifying  grace  of  the  Spirit  was  necessary  to  in- 
spire them  with  the  love,  the  fidelity,  the  zeal,  the  activity,  which 
theii-  office  required  ;  and  his  extraordinary  gifts,  although  not  indis- 
pensable, might  be  considered  as  highly  expedient  in  men,  who 
sustairiing  a  public  character,  would  have  frequent  opportunities  to 
demonstrate  the  truth  of  the  gospel  Iry  signs  and  miracles.  In  the 
last  place,  they  must  be  "  full  of  wisdom,"  to  distinguish  real,  from 
pretended,  cases  of  necessity,  to  judge  of  the  proportion,  and  the 
manner  in  which  the  public  charity  should  be  distributed,  and  to 
administer  consolation  and  seasonable  advice  to  the  needy  and  af 
fficted.  Such  were  the  qualifications  required  in  the  first  deacons, 
which  rendered  them  worthy  substitutes  of  the  Apostles,  in  the  su- 
perintence  of  the  poor.  To  them  they  could  safely  entrust  the 
whole  charge,  and  consequently  give  themselves  continually  to 
prayer,  and  to  the  ministry  of  the  word." 

There  are  two  particulars  which  deserve  attention,  in  the  appoint- 
ment of  these  men  to  their  office.  The  choice  of  them  was  com- 
mitted to  the   people.     "Look  ye  out  among  you  seven   men." 


LECTURE    VIII. CIlArXER    VI.  103 

Thus  the  right  of  the  people  to  elect  the  office-bearers  in  the  Church 
was  recognised.  It  is  a  right  founded  in  the  positive  institution  of 
Jesus  Christ,  made  known,  on  this  occasion,  by  the  Apostles,  and 
agreeable  to  the  dictates  of  reason.  To  choose  their  own  teachers 
and  rulers  was  for  many  ages,  regarded  as  a  sacred  privilege  of  Chris- 
tians ;  and  there  are  on  record  decrees  of  bishops,  and  councils,  and 
popes,  confirming  it,  and  declaring  the  invalidity  of  such  ordinations 
as  had  taken  place  in  violation  of  it.  It  was  in  the  progress  of  cor- 
ruption, that  this  right  began  to  be  questioned,  and  was  at  length 
set  aside.  The  advantages  resulting  from  it  are  a  proof  of  the 
wise  care  of  Jesus  Christ  for  his  Church,  and  call  upon  Christians 
to  maintain  it  against  the  usurpations  of  men.  On  the  one  hand, 
the  choice  which  the  people  have  made  of  their  pastors  and  govern- 
ors ;  the  consideration  that  they  have  freely  and  deliberately  com- 
mitted themselves  to  their  inspection,  is  calculated  to  keep  alive  an 
attachment  to  their  persons,  and  to  ensure  respect  to  their  instruc- 
tions and  reproofs.  On  the  other  hand,  the  esteem,  which  the  peo- 
ple have  expressed  for  them,  by  voluntarily  placing  themselves  un- 
der their  care,  obviously  tends  to  conciliate  the  affection  of  their 
spiritual  guides,  and  to  stimulate  them  to  active  exertions  for  the 
good  of  their  charge.  Thus  a  foundation  is  laid  for  that  harmony 
and  mutual  good-will,  without  which  the  interests  of  religion  can- 
not be  expected  to  prosper.  When  pastors  are  set  over  the  Church 
•  without  its  consent,  both  parties  will  regard  each  other  with  the  in- 
difference of  strangers ;  or,  what  is  worse,  the  people  will  hate  the 
teacher,  as  an  unhallowed  intruder,  and  he  will  hate  them,  as  insur- 
gents against  what  he  deems  lawful  authority. 

But  the  right  of  the  people  extended  no  farther  than  the  election 
of  the  deacons.  They  had  no  power  to  exercise  in  their  appointment 
to  office.  Their  separation  to  it,  their  investiture  with  authority  to 
perform  its  duties,  was  the  province  of  the  Apostles.  "  Look  ye  out 
seven  men, — whom  we  may  appoint  over  this  business."  It  is  the 
ordinance  of  Christ,  thg,t  to  those  who  sustain  any  office  in  the 
Church,  authority  shall  be  transmitted  from  himself,  its  original 
source,  by  the  medium  of  its  ministers  and  rulers.  The  exclusion 
of  the  private  members  from  any  share  in  the  transmission  is  clear- 
ly marked  in  the  passage  before  us.  The  Hmits  are  distinctly  drawn. 
The  people  elected,  and  the  Apostles  appointed.  We  never  read  in 
the  Scriptures,  that  there  is  a  po^ver  lodged  in  the  Church  at  large, 
to  preach  the  gospel,  administer  the  sacraments,  and  govern  itself. 


104  LFXTURE    Vm. CHAPTER    VI. 

This  power  was  committed  to  Apostles,  Prophets,  Evangehsts,  Pas- 
tors, and  Teachers,  whom  Jesus  Christ  has  given  to  the  Church,  as 
an  absohite  sovereign  delegates  his  authority  to  certain  persons, 
bearing  such  titles,  and  exercising  such  functions  as  he  is  pleased 
to  confer  upon  them.  When  a  voluntary  society  is  to  be  formed, 
the  members  first  meet,  and  determine  what  shall  be  the  form  of 
government,  and  who  shall  be  the  governors.  But  in  the  case  of 
the  Church,  the  governors  were  before  the  society.  The  Christian 
Church  did  not  exist  when  the  Apostles  received  their  commission ; 
and  those  who  at  present  bear  rule  in  it,  are  their  successors  in  every 
thing  pertaining  to  their  office,  which  was  not  extraordinary.  It  is 
manifest,  therefore,  that  their  power  does  not  flow  from  the  people, 
unless  an  express  law  can  be  produced,  altering  the  original  constitu- 
tion, and  ordaining,  that,  although  the  Apostles  received  the  "  keys 
of  the  kingdom"  immediately  from  Christ,  and  the  first  office-bearers 
derived  their  power  from  the  Apostles,  it  should  be  afterwards  com- 
municated by  the  Church  in  its  collective  capacity. 

The  measure  proposed  by  the  Apostles  was  unanimously  ap- 
proved, and  was  executed  witlrout  delay.  "  And  the  saying  pleased 
the  whole  multitude  ;  and  they  chose  Stephen,  a  man  full  of  faith 
and  of  the  Holy  Ghost,  and  Philip,  and  Prochorus,  and  Nicanor, 
and  Timon,  and  Parmenas,  and  Nicolas,  a  proselyte  of  Antioch  : 
whom  they  set  before  the  Apostles ;  and  when  they  had  prayed, 
they  laid  their  hands  on  them."  The  imposition  of  hands  was  a 
rite  used  oh  different  occasions  ;  in  blessing  a  person,  in  curing  dis- 
eases, in  imparting  spiritual  gifts,  in  setting  one  apart  to  an  office. 
For  the  last  of  these  purposes,  it  may  still  be  practised,  although 
miraculous  communications  have  ceased.  Prayer,  which  preceded 
the  imposition  of  hands,  was  offered  up  for  the  divine  blessing  upon 
the  new  institution,  and  the  persons  elected,  that  they  might  be  en- 
abled to  perform  their  duty  with  fidelity,  and  to  the  satisfaction  of 
the  Church. 

The  names  of  the  seven  deacons  being  Greek,  it  has  been  thought, 
that,  with  the  exception  of  Nicolas,  a  proselyte  of  Antioch,  a  Gentile 
formerly  converted  to  Judaism,  they  were  all  Grecians,  or  Jews  of 
the  dispersion,  who  spoke  the  Greek  language.  No  persons  were 
so  likely  to  quiet  the  jealousies  and  murmurs  of  the  Grecians,  be- 
cause, being  of  their  own  number,  they  would  not  be  suspected  of 
neglecting  their  widows.  How  noble  was  the  conduct  of  the  He- 
brews, who,  wdth  a  view  to  remove  every  ground  of  discontent  on 


LECTURE    VIII. CHAPTER    VI.  105 

the  part  of  their  foreign  brethren,  were  wiUing  that  the  entire  man- 
agement of  the  funds  of  the  Church  should  be  confided  to  some  of 
themselves  !  And  how  high  must  have  been  the  character  of  the 
deacons  for  integrity,  when,  although  they  were  all  of  one  party, 
the  Hebrews  were  under  no  apprehension  of  partiality  in  their  con- 
duct, and  cheerfully  entrusted  them  with  the  care  of  their  poor  1 

We  are  informed,  in  the  next  verse,  that  "  the  word  of  God  in- 
creased ;  and  the  number  of  the  disciples  multiplied  in  Jerusalem 
greatly ;  and  a  great  company  of  the  priests  were  obedient  to  the 
faith."  Without  stopping  to  make  any  remarks  upon  this  verse, 
although  the  conversion  of  so  many  priests,  who  were  engaged  in 
opposition  to  the  gospel,  by  their  prejudices,  and  pride,  and  secular 
interests,  might  be  illustrated  as  an  evidence  of  its  wonderful  effi- 
cacy, I  proceed  to  consider  the  history  of  Stephen. 

In  the  fifth  verse,  he  is  described  as  a  man  "  full  of  faith  and  of 
the  Holy  Ghost ;"  a  firm  believer  of  the  gospel,  and  possessed  not 
only  of  the  graces,  but  likewise  of  the  extraordinary  gifts,  of  the 
Spirit.  Accordingly,  it  is  said  in  the  eighth  verse,  that  "full  of 
faith  and  power,  he  did  great  wonders  and  miracles  among  the 
people."  By  these  he  established  those  who  already  believed,  and 
presented  evidence  to  others,  by  which  some  were  undoubtedly 
gained  over  to  the  gospel.  A  person  so  eminent  and  active,  would 
not  long  remain  unnoticed  by  the  adversaries  of  th^  C'luirch. 
"There  arose  certain  of  the  synagogue,  which  is  called  tlic  syna- 
gogue of  the  Libertines,  and  Cyrenians,  and  Alexandrians,  and  of 
them  of  Cilicia,  and  of  Asia,  disputing  with  Stephen."  They  chal- 
lenged him  to  a  public  disputation  about  the  new  religion,  of  which 
he  was  so  zealous  a  partisan,  in  the  hope  that  they  should  ])e  able 
to  confute  his  arguments,  or  at  least,  to  draw  from  him  some  un- 
guarded words,  for  which  they  might  accuse  him  to  the  rulere.  But 
"  they  were  not  able  to  resist  the  wisdom  and  the  spirit  by  which 
he  spake."  We  have  no  ground  to  think,  that  Stephen  was  a 
learned  man,  instructed  in  the  arts  of  reasoning,  and  practised  in 
controversy  ;  and  his  eloquence  was  of  the  same  kind  with  that  of 
the  Apostles,  simple  and  unadorned.  But  he  was  endowed  with 
heavenly  wisdom,  which  sophistry  could  not  withstand,  and  assisted 
by  the ,  suggestions  of  the  Divine  Spirit,  who  can  overwhelm  the 
proud  polemic  with  irresistible  conviction.  When  Stephen  spoke, 
his  antagonists  were  confounded.  In  vain  did  they  torture  their  in- 
vention to  devise  objections  to  the  gospel ;  they  were  instantly  re- 

14 


106  LECTURF     VII'. CHArTER    VI. 

pelled.  In  vain  did  the}^  attempt  to  reply  to  his  arg-imients  ;  to  his 
reasonit?^  from  prophecy  and  miracles  they  could  find  nothing  to 
oppose.  Their  ingenuity  was  exhausted  ;  and  they  stood  abashed 
and  silent  in  his  presence.  A  mortifying  situation  for  men  who 
had  provoked  the  contest,  and  had  entered  upon  it,  in  the  full  con- 
fidence of  victory  ! 

But,  when  arguments  failed,  their  raahce  furnished  an  inexhausti- 
ble resource.  "  Then  they  suborned  men,  which  said.  We  have 
heard  him  speak  blasphemous  words  against  Moses,  and  against 
God."  They  hired  witnesses,  and  instructed  them  what  to  swear ; 
not  scrupling  to  make  use  of  any  means,  however  dishonourable 
and  unjust,  of  effecting  their  purpose ;  and  contriving,  perhaps,  to 
conceal  the  baseness  of  their  conduct  even  from  their  own  con- 
sciences, by  the  pretext  of  zeal  for  the  glory  of  God.  The  charge, 
which  the  witnesses  were  directed  to  bring  against  Stephen,  was, 
that  "  they  had  heard  him  speak  blasphemous  words  against  Moses, 
and  against  God."  Blasphemy  strictly  signifies  any  thing  spoken 
with  a  design  to  vilify  the  character  of  God,  or  to  injure  him  in  the 
opinion  of  others,  by  creating  unfavourable  thoughts  of  his  attri- 
butes, his  commands,  or  his  dispensations.  It  conveys,  therefore, 
the  idea  of  the  most  atrocious  and  daring  sin  of  which  a  creature 
can  be  guilty.  The  term  has  an  odious  sound,  and  awakens  our 
abhorrence  of  the  crime,  and  of  the  criminal.  Hence  it  has  been 
frequently  employed,  by  religious  controvertists,  with  great  address, 
and  with  much  latitude  of  application,  to  stigmatize  the  opinions 
apd  character  of  their  opponents.  Honest  indignation  may  have 
sometimes  had  recourse  to  it,  to  brand  those  impious  tenets,  which 
subvert  the  foundations  of  our  faith ;  but  in  not  a  few  cases,  it  has 
served  insidious  malignity  as  an  admirable  expedient  for  discredit- 
ing a  particular  doctrine,  and  exciting  clamour  and  persecution 
against  its  author  and  abettors.  It  was  evidently  with  this  inten- 
tion, that  the  charge  of  blasphemy  was  now  advanced  against 
Stephen ;  and  it  had  all  the  success  which  his  enemies  wished. 
The  people,  the  elders,  and  the  scribes,  were  alarmed  ;  and  hasten- 
ing, with  common  consent,  to  bring  to  condign  punishment  the 
man,  who  had  dared  to  revile  the  God  of  Isifiel,  and  Moses,  his 
illustrious  minister,  they  apprehended,  and  arraigned  him  before  the 
council.  This  was  the  Sanhedrim,  which  had  authority  to  take 
cognizance  of  cases  of  blasphemy. 

In  the  folloAving  verses,  and  in  the  next  chapter,  we  have  an  ac- 


LECTURE   VIII. CHAPrER    VI.  lUT 

count  of  his  trial,  which  commenced  with  perjury,  was  abrujjtly  tei 
minatecl  by  the  impatient  zeal  of  his  accusers  and  judges,  and  wa? 
succeeded  l)y  tlie  cruel  murder  of  this  righteous  man.  It  was  be 
gun  with  perjury  ;  for  the  witnesses,  being  suborned,  accused  hiui, 
upon  oath,  of  a  crime,  of  whicli,  for  aught  that  they  knew,  he  was 
innocent.  "  They  set  up  false  witnesses,  Avhich  said,  this  man 
ceaseth  not  to  speak  blasphemous  words  against  this  holy  place,  and 
the  law."  It  was  his  constant  practice  to  speak,  in  threatening  and 
disrespectful  terms  of  Jerusalem,  the  holy  city,  and  of  the  temple, 
the  habitation  of  God,  and  of  Moses,  the  most  eminent  of  his  ser- 
vants. On  this  account,  he  was  guilty  of  blasphemy,  according  to 
the  loose  sense,  in  which  that  crime  was  then  understood.  No  ac- 
cusation could  have  been  contrived,  which  would  more  certainly 
rouse  the  indignation  of  his  judges  ;  for  notwithstanding  their  ex- 
treme degeneracy,  the  Jews  still  pretended  to  feel,  and  actually  felt, 
an  ardent  zeal  for  the  glory  of  God,  and  the  religion  which  they 
professed.  In  support  of  this  charge,  it  was  farther  affirmed  by  the 
witnesses,  that  they  had  heard  him  say,  "  that  Jesus  of  Nazareth 
would  destroy  that  place,  and  change  the  customs  w^hich  Moses  de- 
livered them."  Such  assertions  were  shocking  to  a  Jew,  who  be- 
lieved that  Jerusalem  would  be  the  capital  of  the  Messiah's  kingdom 
on  the  earth  ;  that  the  temple  would  always  be  the  place  for  offer- 
ing victims  and  incense  ;  and  that  the  institutions  of  Moses  would 
retain  their  authorit}^  and  sanctity  through  all  generations. 

Upon  the  supposition,  however,  that  Stephen  did  say  W'hat  the 
witnesses  testified  against  him,  as  perhaps  he  had  done  on  the  au- 
thority of  Christ  and  the  Prophets,  what  crime  had  he  committed  ? 
In  what  did  the  alleged  blasphemy  consist  ?  Had  not  Shiloh, 
where  the  tabernacle  once  stood,  been  laid  desolate  ?  Was  not  the 
first  temple  destroyed  by  the  Chaldeans  ?  AVhy,  then,  should  the 
second  temple  be  permitted  to  stand,  if  it  was  turned  into  a  "  den 
of  robbers  ;"  and  especially,  if  the  Messiah  was  come,  and  had 
made  the  '•  sacrifice  and  oblation  to  cease,"  by  offering  himself  upon 
the  cross  ?  With  respect  to  the  law",  it  was  indeed  framed  by  tlic 
wisdom,  and  enacted  by  the  authority,  of  God  ;  but  it  was  subser- 
vient to  a  better  dispensation,  and  was  no  longer  useful  when  that 
dispensation  was  introduced.  Why  should  the  shadow  be  retained, 
wdien  the  substance  was  enjoyed  ?  Of  what  value  was  the  image 
to  those,  who  possessed  the  original  ?  In  the  sacred  writings  of  the 
Jews,  there  were  many  intimations,  that  the  religion  of  the  Messiah 


108  LECTURE    VIII. CHAPTER,    VI 

should  be  universal :  and  nothing  more  was  necessary  than  dispas- 
sionate consideration,  to  convince  any  man,  that  its  universality 
was  incompatable  with  the  perpetuity  of  the  law.  The  temple  of 
Jerusalem  could  not  be  a  sanctuary  to  the  whole  earth  ;  nor  could 
the  solemn  feasts,  which  were  celebrated  thrice  a-year.  and  at  which 
all  the  males  were  commanded  tq  be  present,  be  observed  by  persons 
living  in  distant  continents  ancl  islands.  But  these  reflections  never 
occurred  to  the  Jews.  They  could  not  conceive,  and  they  had  no 
wish  to  enjoy,  a  more  perfect  system  of  worship  than  their  own. 
As  they  had  long  been  the  peculiar  people,  the  idea  of  abolishing 
the  distinction  between  them  and  other  nations,  and  placing  them 
all  on  a  level  in  respect  of  spiritual  privileges,  was  so  mortifying  to 
their  pride,  that  they  could  not  hear  it  mentioned  without  impatience 
and  rage.  "  It  is  blasphemy,"  they  exclaimed,  "  against  the  holy 
place  and  the  law.  The  fall  of  our  temple,  and  the  abrogation  of 
our  ritual,  would  be  a  failure  of  God's  promises,  and  the  utter  ruin 
of  religion." 

Under  the  charge  of  having  expressed  sentiments  so  offensive  and 
impious,  Stephen  had  every  thing  to  fear  from  the  furious  zeal  of 
his  judges.  Nothing  but  his  blood  could  atone  for  a  crime  of  such 
magnitude.  Yet  his  confidence  did  not  forsake  him,  nor  was  his 
tranquillity  disturbed.  Conscious  innocence,  firm  faith  in  his  Sa- 
viour, and  the  hope  of  immortality,  supported  and  cheered  his  mind 
in  this  trying  hour.  "  All  that  sat  in  the  council,  looking  steadfastly 
on  him,  saw  his  face  as  it  had  been  the  face  of  an  angel."  The 
precise  meaning  of  these  words  cannot  perhaps  be  ascertained. 
They  seem  to  signify,  that  on  this  occasion  there  was  something 
preternatural  in  his  countenance,  a  divine  splendour  similar  to  that 
on  the  face  of  Moses  when  he  came  down  from  the  mount,  and 
which  was  a  manifest  token  of  the  presence  and  approbation  of 
God  ;  or  that  there  was  such  a  mixture  of  majesty  and  mildness  in 
his  looks  as  may  be  imagined  in  the  face  of  an  angel,  if  he  should 
become  visible  to  men,  and  indicated  the  perfect  composure  of  his 
mind,  and  the  magnanimity  with  which  he  disregarded  the  malice 
and  rage  of  his  adversaries.  He  was  as  a  rock  in  the  midst  of 
the  ocean,  upon  which  the  tempests  blow,  and  the  weaves  dash  in 
vain. 

The  remainder  of  this  interesting  history  will  be  the  subject  of 


LECTURE  VIII. CHAPTER   VI.  109 

the  next  Lecture.  In  the  mean  time,  I  conckide  with  a  few  obser- 
vations. 

First,  All  the  institutions  of  the  Gospel  bear  a  relation  to  the  ex- 
igencies of  the  Church.  There  is  nothing  superfluous,  nothing  in- 
tended merely  for  show,  nothing  which  could  have  been  left  out 
without  inconvenience  and  detriment.  In  the  kingdoms  of  men. 
we  observe  offices  which  serve  no  purpose  but  to  augment  the 
splendour  of  the  sovereign,  to  increase  his  influence,  and  to  provide 
honours  and  emoluments  for  his  favourites.  In  corrupt  Churches, 
superstition  has  introduced  an  expensive  and  useless  appendage  of 
bishops,  archbishops,  patriarchs,  cardinals,  and  popes.  But  in  the 
Church  modelled  after  the  Scriptural  plan,  we  see  no  office  without 
its  appropriate  duties,  of  which  the  beneficial  tendency  is  obvious. 
There  are  pastors  to  "  feed  the  people  with  knowledge  and  under- 
standing ;  there  are  elders  to  rule  over  them  with  vigilance  and 
love ;  there  are  deacons  to  supply  the  necessities,  and  sooth  the  sor- 
rows, of  the  poor.  Every  thing  has  evidently  proceeded  from  him, 
"  who  is  wonderful  in  counsel,  and  excellent  in  working." 

I  observe,  in  the  second  place,  that  the  best  method  to  promote 
the  glory  of  God,  and  the  public  good,  is  for  every  man  to  attend  to 
his  pecuhar  duties.  ''Let  every  man  abide  in  his  calling,  and 
study  to  do  his  own  business."  This  is  the  sphere  in  which  provi- 
dence has  appointed  him  to  move.  To  grasp  at  something  farther, 
"  to  stretch  ourselves  beyond  our  measure,"  is  to  violate  the  order 
which  God  has  established,  and  to  forget  the  limited  nature  of  our 
faculties,  which  are  distracted  and  embarrassed  by  a  multiplicity  of 
objects.  The  care  of  the  poor  would  have  been  a  specious  apology 
for  interfering  with  the  management  of  their  afl^airs  ;  it  had  the  ap- 
pearance of  great  diligence,  and  great  humanity.  Yet,  the  Apostles 
declared,  that  it  would  have  been  unreasonable  and  incongruous  in 
them  to  have  neglected  for  this  service,  the  proper  duties  of  their 
office.  Men  never  go  out  of  their  way  without  going  wrong.  They 
either  mismanage  the  affairs,  with  which  their  inconsiderate  zeal  has 
incited  them  to  intermeddle,  or,  when  engaged  in  them,  they  forget 
the  business  of  their  own  station.  "  As  we  have  many  members 
in  one  body,  and  all  members  have  not  the  same  office  ;  so  we  be- 
ing many,  are  one  body  in  Christ,  and  every  one  members  one  of 
another."  On  this  ground,  the  Apostle  addresses  the  following  ex 
hortation  to  Christians.  "  Having  then  gifts,  differing  according  to 
the  grace  that  is  given  to  us,  whether  prophecy,  let  us  prophesy,  ac 


110  LECTURE   vm. — CHAPTER   VI. 

cording  to  the  proportion  of  faith ;  or  ministry,  let  us  wait  on  our 
ministering  ;  or  he  that  teacheth,  on  teaching ;  or  he  that  exhorteth, 
on  exhortation  ;  he  that  giveth,  let  him  do  it  with  simplicity ;  he 
that  ruleth,  with  diligence ;  he  that  showeth  mercy,  with  cheerful- 
ness." 

In  the  last  place.  We  are  admonished  by  the  conduct  of  the  ene- 
mies of  Stephen,  to  examine,  with  care,  the  nature  and  motives  of 
our  religious  zeal.  It  may  be  an  unhallowed  fire,  kindled  by  hell, 
or  by  our  own  passions  ;  not  a  pure  flame,  proceeding  from  love  to 
God  and  man.  "  It  is  good  to  be  zealously  affected  always  in  a 
good  thing  ;"  but  zeal  in  a  bad  cause  is  the  worse,  the  keener  and 
more  vehement  it  is.  "  The  Jews  had  a  zeal  for  God,  but  it  was 
not  according  to  knowledge  ;"  and  it  hurried  them  on  to  the  most 
dreadful  excesses  ;  to  crucify  the  Lord  of  glory,  to  blaspheme  -his 
religion,  to  murder  his  servants,  to  add  crime  to  crime,  till,  in  the 
righteous  judgment  of  God,  they  perished  in  their  rage.  How  little 
are  we  acquainted  with  the  spirit  by  which  we  are  actuated  !  How 
apt  are  we  to  mistake  error  for  truth,  to  be  misled  by  fair  appear- 
ances in  ourselves  as  well  as  in  others,  to  fancy  that  our  hearts  glow 
with  ardour  for  the  glory  of  God,  when  it  is  pride,  or  self-love,  or 
party  affection,  which  is  stirring  within  us  !  We  may  be  certain 
that  our  zeal  is  false,  when  it  is  excited  by  matters  of  less,  but  is 
indifferent  to  such  as  are  of  greater,  moment ;  when  it  is  violent 
.against  the  sins  of  strangers,  but  indulgent  to  those  of  our  friends  ; 
when  it  extinguishes  love  to  the  persons  against  whose  opinions  or 
practices  it  is  directed  ;  when  it  takes  pleasure  in  exaggerating  their 
faults,  in  expatiating  on  their  blemishes,  in  holding  them  up  to  pub- 
lic detestation  ;  when  it  is  disposed  to  curse  ratlier  than  to  bless,  not 
to  save,  but  to  destroy.  May  the  Spirit  of  gentleness  and  love  de- 
scend into  our  hearts  !  The  man,  in  whose  bosom  he  resides,  is 
not  the  sport  of  the  selfish  and  malignant  passions.  He  only  is  a 
man  of  disinterested  benevolence.  He  loves  the  persons  whom  duty 
commands  him  to  oppose  ;  his  heart  melts  with  tenderness,  while 
he  reproves  and  admonishes  them  ;  and  the  only  triumph  which 
he  seeks,  is  the  triumph  of  truth  and  grace  in  the  salvation  of  their 
souls. 


LECTURE    IX. 


THE    MARTYRDOM    OF    STEPHEN. 


Chap.  vii.  54—60. 

In  the  last  Lecture,  I  entered  upon  the  history  of  Stephen. 
We  have  seen,  that,  rendered  conspicuous  by  his  office,  his  gifts, 
and  his  activity,  he  was  regarded  with  a  jealous  eye  by  the  unbeliev- 
ing Jews  ;  that  their  hostility  was  exasperated  by  the  ill  success  of 
the  disputation  to  which  they  had  challenged  him  ;  and  that,  with 
the  revenge  natural  to  base  and  little  minds,  they  were  impatient  to 
destroy  by  violence,  the  man  whom  they  could  not  vanquish  by 
argument.  I  shall  pass  over  his  speech  before  the  Sanhedrim, 
recorded  in  the  preceding  part  of  the  chapter,  because,  being  an 
abridged  narrative  of  the  history  of  the  Jews,  it  does  not  fall  with- 
in the  limits  of  this  course  of  Lectures,  which  is  intended  to  illus- 
trate the  principal  events  connected  with  the  rise  and  progress  of 
the  Christian  Church.  There  is  one  observation,  which  must  oc- 
cur to  every  reader,  namely,  that  the  speech  is  incomplete.  He  sets 
out  with  a  detail  of  the  divine  dispensations  towards  the  patriarchs 
and  their  seed,  and  goes  on,  in  regular  order,  till  he  come  down  to 
the  days  of  Solomon,  when  he  suddenly  breaks  off,  and  addresses 
his  audience  in  the  language  of  accusation  and  reproach.  It  is 
probable  that  his  hearers  gave  signs  of  impatience  ;  and  Stephen, 
perceiving  that  they  were  about  to  interrupt  him,  seized  the  moments 
which  remained,  to  tell  them  a  few  unwelcome  truths,  which,  if 
they  did  not  arrest  them  in  their  headlong  career,  would  serve  as 
his  dying  testimony  against  the  incorrigible  enemies  of  his  Saviour. 
From  the  strain  in  which  he  speaks  of  the  temple  towards  the  close 
of  his  discourse,  we  may  collect,  that  he  would  have  proceeded  to 
show  that  that  magnificent  structure  was  a  typical  temporary  build- 
ing ;  that  there  was  no  blasphemy  in  affirming  that  it  should  be 
destroyed  ;  and  that  its  fall  might  now  be  expected,  as,  by  the  in- 


112  LECTURE    IX. CHAPTER    VII.    54 — 60. 

carnation  and  death  of  the  Messiah,  the  end  of  its  erection  was 
accompUshed.  His  audience  seem  to  have  perceived  his  design  ; 
their  zeal  was  roused  to  fury  at  the  most  remote  hint,  which  appear- 
ed disrespectful  to  their  sacred  institutions. 

"  When  they  heard  these  things,  they  were  cut  to  the  heart,  and 
they  g-nashed  upon  him  with  their  teeth."  The  word  rendered,  "to 
cut,"  has  been  chosen  to  express,  in  the  strongest  manner,  the  effect 
of  the  speech  upon  his  accusers  and  judges.  It  signifies  to  saw 
asunder,  and  alludes  to  that  cruel  mode  of  putting  criminals  to  death. 
The  men,  in  whose  presence  Stephen  now  stood,  entertained  lofty 
ideas  of  their  own  character,  and  were  fully  persuaded  that  they 
were  the  favourites  and  devoted  servants  of  heaven.  With  what 
indignation  must  they  have  heard,  from  one  whom  they  so  much 
hated,  that  they  were  "  uncircumcised  in  heart,"  hypocrites,  who 
had  the  seal  of  the  covenant  in  their  flesh,  but  wanted  all  the  quali- 
ties of  which  it  was  a  sign  ;  that  they  "  always  resisted  the  Holy 
Ghost,"  by  whom  they  believed  themselves  to  be  moved  ;  and  that 
they  had  now  filled  up  the  measure  of  the  iniquity  of  their  fatliers, 
by  betraying  and  murdering  the  Messiah  ?  Such  accusations  in- 
flicted a  wound  upon  their  pride,  the  pain  of  which  goaded  them  on 
to  madness.  When  a  good  man  is  unjustly  reproached,  he  will 
feel  the  injury,  and  vindicate  himself  with  the  dignity  of  virtue  ; 
but  he  will,  at  the  same  time,  commit  himself,  with  all  meekness, 
to  him  "  that  judgeth  righteously."  But  when  a  bad  man  is 
charged  with  his  crimes,  wanting  the  support  of  a  good  conscience, 
and  that  steady  confidence  in  heaven,  which  is  the  reward  only  of 
innocence,  he  frets  and  rages  against  those  who  have  insulted  his 
honour,  and  dissipated  the  pleasing  illusions  of  self-love.  Perhaps, 
his  heart,  for  a  moment,  misgives  him  ;  a  sudden  ray  of  conviction, 
darting  into  his  mind,  discovers  the  hollo wness  of  his  pretences,  and  the 
baseness  of  his  motives  ;  stung  by  transient  remorse,  he  is  impatient 
of  the  anguish  ;  his  passions  become  ungovernable  ;  and  he  bursts 
into  fury,  which  torments  himself,  while  it  seeks  to  destroy  the  dis- 
turbers of  his  peace.  Such  were  the  feelings,  and  such  was  the  be- 
liaviour  of  the  enemies  of  Stephen.  "  They  were  cut  to  the  heart, 
and  they  gnashed  on  him  with  their  teeth  ;"  expressing  at  once  the 
torture  which  they  suffered,  and  the  ferocity  of  their  temper. 
They  resembled  beasts  of  prey,  eager  to  devour  the  man  who  has 
dared  to  attack  them. 

The  situation  of  Stephen  was  critical.     Every  look  and  gesture 


LECTURE   IX. CHAPTER   VII.    54 — 60.  113 

of  those  who  surrounded  him  menaced  him  with  death ;  and  had 
he  betrayed  symptoms  of  perturbation  and  alarm,  we  must  have 
pitied  the  weakness  of  humanity  thus  severely  tried,  and  have  con- 
demned him  with  a  sigh.  Trembling  for  his  life,  an  ordinary  man 
would  have  had  resource  to  tears  and  supplications  to  melt  the 
hearts  of  his  persecutors ;  or,  pale  with  fear,  and  stupified  with  de- 
spair, he  would  have  sullenly  submitted  to  his  fate.  How  different 
was  the  conduct  of  the  saint !  With  that  calm  dignity  which  reli- 
gion inspires,  he  observed  the  rage  of  his  enemies ;  and  turning 
away  from  a  scene,  which  exhibited  the  malignant  passions  in  all 
their  horrors,  he  lifted  his  eyes  to  heaven,  in  testimony  of  his  resig- 
nation and  his  hope.  In  the  moment  of  danger,  and  in  the  agony 
of  distress  nature  itself  teaches  man  to  appeal  to  his  Maker.  The 
first  cry  which  he  utters  is  a  prayer ;  and  his  eyes  are  directed  to 
the  sanctuary  on  high,  from  which  God  beholds  the  children  of 
men.  But  it  is  the  Christian  alone,  who  feels  that  confidence  of 
protection,  who  is  cheered  with  that  hope  of  sympathy  and  aid, 
with  which  a  son  runs  to  shelter  himself  in  the  arms  of  his  father. 

How  transporting  Avas  the  prospect  which  was  presented  to  Ste- 
phen !  In  this  world,  good  men  walk  by  faith  ;  and  are  supported 
amidst  their  sufferings,  by  a  well-founded  assurance  of  the  invisible 
glories  and  joys  of  eternity.  They  see  nothing  more  than  others  ; 
they  only  believe  more,  and  believe  on  better  grounds.  By  an  ex- 
traordinaiy  dispensation,  the  evidence  of  sense  was,  in  the  present 
case,  superadded  to  the  evidence  of  faith.  He,  who  was  first  called 
to  seal  the  truth  of  the  gospel  with  his  blood,  was  favoured  with  a 
particular  testimony  of  the  divine  approbation,  to  encourage  others- 
to  follow  him  in  the  same  arduous  service.  The  interest  which 
Jesus  Christ  takes  in  his  faithful  servants,  who,  for  his  sake,  love  not 
their  own  lives,  was  made  manifest,  to  assure  them  in  every  age, 
that  although  they  may  not  see  him,  as  Stephen  did,  yet  he  looks 
on,  w^hile  they  are  suffering  in  his  cause,  and  opens  his  arms  to  re- 
ceive their  spirits,  as  they  rise  from  the  scaffold  and  the  stake. 
•'  But  he  being  full  of  the  Holy  Ghost,  looked  up  steadfastly  into 
heaven,  and  saw  the  glory  of  God,  and  Jesus  standing  on  the  right 
hand  of  God." 

The  whole  of  this  dispensation  was  miraculous.     Stephen  was 

probably  in  the  hall  in  which  the  Sanhedrim  was  assembled,  and 

his  natural  sight  was  bounded  by  the  roof.     Even  in  the  open  air, 

the  human  eye,  which  perceives  the  sun  and  stars  at  the  distance. 

15 


114  LECTUFvE    IX. CHAPTER   Vll.     54 — 60. 

of  many  millions  of  miles,  could  not,  in  its  ordinary  state,  have  dis- 
cerned the  throne  of  God,  placed  beyond  the  limits  of  the  visible 
creation.  But,  as  we  read  in  the  next  verse,  "  the  heavens  wrere 
opened."  Shall  we  say,  that  by  divine  power,  a  representation  of 
the  celestial  glory  was  made  to  his  senses,  in  the  same  manner  as 
objects,  not  really  present,  were  shown  to  the  Prophets  in  vision  ;  or 
that  his  eyes  were  supernaturally  strengthened  to  penetrate  through 
the  immense  space  which  separates  heaven  from  earth,  and  the  veil 
which  conceals  the  mansions  of  the  blessed  7  To  form  conjectures 
upon  a  subject,  of  which  we  are  completely  ignorant,  is  idle  ;  let  us, 
tlierefore,  content  ourselves  with  the  simple  statement  of  Luke.  He 
saw  "  the  glory  of  God,"  God  himself  is  invisible.  "  No  man  hath 
seen  him  ;"  and  it  is  physically  impossible  that  any  man  should  see 
him,  because  eyes  of  flesh  are  capable  of  perceiving  only  material 
objects.  The  glory  of  God  must  therefore  signify  some  symbol  of 
his  presence,  perhaps  a  brightness  surpassing  that  of  the  sun,  which 
pointed  out  the  place  where  he  reveals  himself  to  angels  and  saints, 
who  contemplate  with  admiration  his  infinite  perfections,  and,  at 
the  uncreated  source  itself,  imbibe  the  delicious  draught  of  immor- 
tality and  joy.  Such  a  view  of  heaven  revives  the  spirits  of  a  dying 
saint ;  and  he  would  willingly  pass  through  a  sea  of  blood  to  par- 
ticipate of  its  bliss. 

But  this  was  not  the  only  sight  which  gladdened  the  last  mo- 
ments of  the  martyr.  He  saw  "  Jesus  standing  on  the  right  hand 
of  God."  The  Saviour  ascended  to  heaven  in  our  nature,  which 
he  will  wear  for  ever,  and  in  which  the  righteous  will  behold  and 
admire  the  perfection  of  beauty ;  and  he  sits  at  the  right  hand  of 
the  Father,  inve.sted  with  the  highest  honours,  artd  exercising  sov- 
ereign authority.  But  on  this  occasion  Stephen  saw  him  standing. 
And  why  does  he  appear  in  this  unusual  posture  ?  One  of  the 
Apostles,  with  a  design  to  demonstrate  his  superiority  to  the  Levitical 
priests,  remarks  that  they  "stood"  when  they  ministered;  but  that 
he,  having  offered  his  sacrifice  for  sin,  "  for  ever  sat  d5wn  on  the 
right  hand  of  God."  A  saint  was  surrounded  with  enemies  thirsting 
for  his  blood,  and  in  a  few  moments  was  to  fall  a  victim  to  their 
rage.  Jesus  Christ  rose  up  from  his  throne  to  oljserve  the  courage, 
the  patience,  and  the  faith  of  his  disciple  ;  to  meet  and  welcome 
his  spirit  as  soon  as  it  had  escaped  into  the  peaceful  asylum  of 
heaven  ;  and  to  introduce  him  into  the  presence  of  his  Father,  that 
he  might  receive  from  his  hands  the  crown  of  glory.     "  When  the 


LECTURE    IX.    CHAPTER    Vir.    54 — 60.  115 

heathen  rage,  and  the  people  imagine  a  vain  thing,  he  sits  still  and 
laughs  at  them."  Their  wild  uproar  does  not  disturb  his  trancjmlhty. 
But  when  a  poor  saint,  despised  and  outraged  by  the  world,  is  dying 
under  its  murderous  hands,  he  rises;  his  heart  is  interested;  his 
compassion  is  excited  ;  he  makes  haste  to  succour  the  forlorn  suf- 
ferer, and  waits  to  embrace,  and  to  solace  him  in  his  arms.  How 
comfortable  to  Stephen  was  the  sight  of  Jesus,  standing  on  the  right 
hand  of  God  !  How  it  elevated  his  soul !  how  it  animated  his  re- 
solution !  how  it  inflamed  his  love  !  how  it  stript  death  of  its  ter- 
rors !  "  Let  the  flesh,"  he  could  say,  "  feel  a  few  short  pangs,  and 
then  I  shall  be  with  my  Saviour,  whose  hand  will  wipe  away  all 
my  tears." 

In  such  a  state  of  mind,  Stephen  could  not  be  silent.  Pleasur- 
able emotions  of  the  lighter  or  gentler  kind  may  be  suppressed,  as 
pride  or  prudence  shall  direct ;  but  when  the  heart  is  strongly  af- 
fected, and  overcome  by  sudden  and  excessive  joy,  it  breaks  through  ' 
all  restraints,  and  gives  unequivocal  signs  of  its  sensations.  "  Be- 
hold," exclaims  the  martyr,  "  I  see  the  heavens  opened,  and  the  Son 
of  Man  standing  on  the  right  hand  of  God."  Although  none  were 
near  him  Avho  feared  God,  yet  he  could  not  forbear  to  declare  "  what 
God  had  done  for  his  soul."  But  his  words  are  not  to  be  considered 
merely  as  expressive  of  his  triumph.  They  were  a  new  testimony 
to  the  truth  of  the  religion  for  w^iich  he  was  to  lay  down  his  life, 
and  to  the  glory  of  his  Saviour  ;  and  in  this  view,  they  were  fitly 
spoken  in  the  presence  of  his  enemies.  "  It  is  no  cunningly  devised 
fable  which  I  follow,  when  I  believe,  that  Jesus  of  Nazareth  is  the 
Messiah,  and  that  he  has  ascended  from  the  cross  to  the  throne. 
It  is  no  longer  the  subject  of  my  faith.  I  see  it  with  my  eyes  ;  I 
behold  him  reigning  with  his  Father,  far  above  all  principality,  and 
power,  and  might,  and  dominion.  The  sentence  which  you  dared 
pronounce  upon  him  as  a  blasphemer  is  reversed.  There  stands 
the  Son  of  Man,  whom  you  persecuted  under  that  humble  title, 
placed,  as  he  foretold  to  you,  on  the  right  hand  of  power.  Over 
me  it  will  be  easy  to  prevail ;  but  know  that  you  are  contending 
with  him,  who  can  dash  his  enemies  in  pieces  as  a  potter's  vessel." 

The  passions  of  his  audience,  already  wound  up  to  the  highest 
pitch,  now  burst  forth  with  ungovernable  fury.  "  They  cried  out 
with  a  loud  voice,"  to  drown  the  voice  of  the  blasphemer,  and 
"  stopped  their  ears,"  lest  they  should  hear  more  of  his  words  ;  and 
disregarding  the  solemnity  of  the  place,  and  the  gravity  and  delib- 


116  LECTURE   IX. — CHAPTER    VII.    54 — 60. 

eratijll^  with  which  all  judicial  proceedings  should  be  conducted, 
they^^Rin  upon  him  with  one  accord,"  and  "cast  him  out  of  the 
city,"  which  his  presence  profaned,  and  "  stoned  him."  Yet  not- 
withstanding the  excess  of  their  rage,  they  could  so  far  command 
themselves  as  to  observe  some  of  the  forms  of  law.  They  did  not 
murder  Stephen  with  the  first  weapons  which  they  could  find,  but 
stoned  him,  as  God  had  commanded  the  blasphemer  to  be  punished. 
"  He  that  blasphemeth  the  name  of  the  Lord,  he  shall  surely  be 
put  to  death,  and  all  the  congregation  shall  certainly  stone  him." 
They  did  not  execute  this  sentence  upon  him  in  the  streets  of  Je- 
rusalem, but  first  dragged  him  out  of  the  city,  because  God  had 
said  concerning  the  son  of  an  Israelitish  woman,  who  blasphemed 
in  the  wilderness,  "  Bring  forth  him  that  hath  cursed  without  the 
camp."  Although  they  were  all  eager  to  testify  their  zeal,  by  tak- 
ing a  part  in  his  death,  yet  they  waited  till  the  witnesses  had 
'thrown  the  first  stones ;  for  the  law  required,  that  "  the  hands  of 
the  witnesses  should  first  be  upon  him  to  put  him  to  death,  and 
afterward  the  hands  of  all  the  people."  It  seems,  therefore,  that 
amidst  the  disorder  with  which  the  trial  was  conducted,  the  council 
had  regularly  pronounced  sentence  upon  him.  But  the  observance 
of  legal  forms  could  not  atone  for  the  neglect  of  material  justice  in 
condemning  him  on  false  evidence,  and  interrupting  his  defence. 
Alas  !  this  is  not  the  only  instance,  in  which  law  has  been  per- 
verted to  the  destruction  of  the  innocent,  and  the  most  nefarious 
deeds  have  been  coloured  over  with  an  appearance  of  respect  for 
order  and  equity. 

"  And  the  witnesses  laid  down  their  clothes  at  a  young  man's 
feet,  whose  name  was  Saul."  Saul  was  neither  a  witness  nor  a 
judge  ;  but  his  furious  zeal  had  brought  him  to  the  place,  and  he 
expressed  his  approbation,  we  may  presume,  by  gestures  and  words. 
I  see  him  standing,  with  the  rage  of  bigotry  depicted  on  his  coun- 
tenance, encouraging  the  witnesses  to  avenge  the  honour  of  Moses 
upon  the  Avretch  who  had  dared  to  revile  him,  himself  hurling  a 
stone  at  his  head,  and  relaxing  into  a  vindictive  smile,  when  the 
blessed  martyr  fell  lifeless  to  the  ground.  In  the  school  of  Gama- 
liel, he  had  imbibed  no  portion  of  the  moderate  spirit  of  his  teacher. 
The  fire  of  youth,  blown  up  into  a  flame  by  religious  prejudice, 
could  not  be  repressed  by  the  calm  lessons  of  reason  and  humanity. 
A  career  which  commenced  with  such  unfavourable  symptoms, 
promised  to  be  marked,  in  its  progress,  with  violence  and  blood.     A 


LECTURE  IX CHAPTER  VII.  54 — 60.  117 

young  maiij  who  could  thrust  himself  forward  as  an  accornj|ice  in 
such  a  transaction,  seemed  to  discover  a  mind  too  arrogant  and 
overbearing  to  be  convinced,  and  a  heart  too  callous  to  relent. 
The  fervour  of  his  passions  might  abate  as  he  advanced  in  years, 
but  the  same  dispositions  would  continue  ;  and  the  impetuosity  of 
zeal  would  be  exchanged  for  more  deliberate  and  systematic  cruelty. 
Who  could  have  recognised  in  this  man  "  a  vessel  of  mercy  ?" 
Who  could  have  supposed,  that  ere  long  his  zeal  would  be  transfer- 
red to  the  service  of  Jesus  of  Nazareth  ;  that  it  would  glow  with 
equal  ardour,  but  with  a  purer  flame,  for  the  advancement  of  that 
religion,  which  it  now  sought  to  consume  ;  that  the  persecutor 
would  become  an  Apostle  ;  and  that  he  who  joined  in  the  murder 
of  a  disciple,  would,  in  the  same  cause,  willingly  submit  his  neck 
to  the  stroke  of  the  executioner's  sword  ? 

Let  us  return  to  Stephen,  whom  we  left  in  the  midst  of  his  ene- 
mies. His  courage  was  unshaken,  and  his  mind  was  calm. 
"  And  they  stoned  Stephen,  calling  upon  God,  and  saying,  Lord 
Jesus,  receive  my  spirit."  God  is  a  supplement,  which  would  have 
been  better  omitted  ;  and  the  verse  should  have  been  rendered  thus. 
"  They  stoned  Stephen,  calling  upon  Jesus,  and  saying,"  6cc. 
Whether  we  adopt  the  one  translation  or  the  other,  the  verse  fur- 
nishes an  example  of  religious  worship,  offered  to  Jesus  Christ  by 
one  of  the  primitive  disciples,  standing  on  the  verge  of  the  eternal 
world,  and  under  the  inspiration  of  the  Holy  Ghost.  There  is  not 
a  higher  exercise  of  faith,  nor  a  more  solemn  act  of  religion,  than 
to  commit  our  departing  spirits  to  the  care  of  Him  whom  we  ad- 
dress. This  is  the  last  and  most  important  step  ;  and  the  conse- 
quences of  a  mistake  would  be  irretrievable.  And  to  whom  should 
this  homage  be  paid,  but  to  our  faithful  Creator  ?  In  whose  hands 
can  we  safely  entrust  our  souls,  but  in  those  of  him  who  made 
them  ?  Here,  then,  is  a  proof  that  our  Lord  Jesus  Christ  is  a  di- 
vine person,  entitled  to  the  same  worship  with  the  Father,  unless 
Stephen  died  an  idolater,  and  the  Holy  Ghost  had  suddenly  aban- 
doned hun  ;  a  proof,  which  the  adversaries  of  his  Deity  cannot 
evade,  except  by  such  pitiful  shifts,  as  are  sure  indications  of  a 
desperate  cause. 

"  Lord  Jesus  receive  my  spirit."  His  earthly  tabernacle  was 
battered  and  broken,  and  ready  to  fall  down  into  the  dust.  But 
Jesus  had  taught  his  disciples,  "  not  to  be  afraid  of  them  that  kill 
the  body,  and  after  that  have  no  more  that  they  can  do."     The 


118  LECTURE  IX. — Chapter  vii.  54 — 60. 

immco^  spirit  cannot  be  pierced  with  the  sword,  nor  consumed  by 
the  flEmes.  It  eludes  the  rage  of  persecutors  ;  it  escapes  from  the 
murdered  body,  and  rises  to  heaven.  Of  the  soul,  as  a  substance 
distinct  from  the  body,  the  light  of  nature  gives  some  notices  ;  and 
hence  the  celebrated  saying  of  the  philosopher  Anaxarchus,  when 
he  was  condemned  by  the  tyrant  of  Cyprus,  to  be  brayed  to  death 
in  a  mortar,  "  Beat  the  case  of  Anaxarchus  ;  but  thou  dost  no , 
strike  Anaxarchus  himself"*  But  surer  are  the  hopes  of  the 
Christian  who  knows,  by  infallible  evidence,  that  although  his 
body  claims  no  higher  origin  than  the  dust,  and  in  its  frailty  resem- 
bles the  dust,  which  every  wind  may  scatter  ;  yet  his  spirit  is  a 
vital  spark,  kindled  by  the  breath  of  the  Almighty,  and  destined  to 
glow  for  ever  in  the  pure  and  serene  atmosphere  of  heaven.  The 
soul  of  Stephen  was  about  to  leave  this  world,  and  to  pass  into 
eternity.  How  dark  and  doubtful  is  the  passage  to  those,  who 
have  nothing  to  guide  their  steps  but  the  uncertain  twilight  of  rea- 
son !  "  Whither  art  thou  going  ?  Into  what  region  shalt  thou 
enter  ?  Art  thou  doomed  to  sink  into  insensibility  and  non-exist- 
ence, or  to  wander  for  ever  in  darkness  and  sorrow  ?"  A  bright 
ray,  piercing  through  the  gloom,  shines  upon  the  dying  saint,  and 
leads  his  eye  to  those  glorious  mansions,  in  which  he  shall  enjoy 
eternal  repose  beyond  the  reach  of  calamity  and  death.  He  be- 
holds by  faith  what  Stephen  saw  with  his  bodily  eyes,  "Jesus  stand- 
ing at  the  right  hand  of  God,"  and  expires  with  this  prayer  upon  his 
lips,  '•  Lord  Jesus  receive  my  spirit."  "  Lord,"  said  the  holy  martyr, 
"  I  am  dying  for  the  honour  of  thy  name.  I  willingly  part  with  this 
mortal  hfe  at  thy  command.  Now,  while  I  yield  up  my  body  to  be 
bruised  and  mangled  by  these  men,  take  my  soul  to  thyself,  in  whose 
presence  it  will  speedily  forget  its  sorrows."  With  the  same  language 
pf  faith  and  hope  did  Jesus  himself  close  his  agonies  upon  the  cross.- 
"Father,  into  thy  hands  I  commend  my  spirit."  And  thus  after 
having  received,  during  the  course  of  his  life,  many  pleasing  testi- 
monies of  the  favour  and  guardian  care  of  heaven,  does  a  good 
man,  supported  by  the  consolations  of  religion,  pass  without  fear 
into  another  world,  where  the  same  protection  will  be  continued, 
and  the  same  love  will  bestow  its  blessings  in  greater  abundance. 

The  few  moments  of  life  which  remained,  Stephen  spent  in 
prayers  for  his  murderers.     Calm  amidst  their  fury,  full  of  charity, 

♦  Diog.  Laert.  in  vita  Anaxarch. 


LECTURE    IX. CHAPTER.    VIL    54 GO.  119 

while  they  breathed  revenge  and  blood,  "  he  kneeled  down,  and 
cried  with  a  loud  voice,  Lord,  lay  not  this  sin  to  their  charge."  Hu- 
man nature,  in  such  circumstances,  is  apt  to  harbour  very  different 
sentiments.  To  be  persecuted  without  a  cause,  to  be  loaded  with 
foul  imputations  which  we  do  not  deserve,  to  be  deprived  of  life  by 
the  hand  of  injustice,  and,  instead  of  being  pitied  under  our  suffer- 
ings, to  be  insulted  ;  these  are  wrongs  too  irritating  to  be  borne  by 
an  ordinary  measure  of  patience.  The  victim  exclaims  against  the 
unrelenting  cruelty  of  his  enemies.  Finding  no  redress  upon  earth, 
he  appeals  to  the  tribunal  of  heaven,  and  dies  invoking  its  ven- 
geance. Om-  natural  feelings  concur  in  the  appeal,  and  approve  of 
the  prayer  ;  for,  is  it  not  right  that  the  cry  of  blood  should  be  heard, 
and  that  the  violence  of  the  wicked  should  recoil  upon  their  own 
heads  1  How  much  nobler  are  the  sentiments  which  religion  in- 
spires ?  It  teaches  us  "  to  render  blessing  for  cursing,"  and  to  seek 
the  good  of  those  who  are  inflicting  upon  us  the  greatest  evils. 
Christian  heroism  is  not  of  a  stern  and  unrelenting  character  ;  it  is 
associated  with  the  milder  virtues ;  the  same  bosom,  which  is  forti- 
fied by  invincible  courage,  cherishes  all  the  tender  affections ;  and 
while  the  saint  encounters  danger  with  the  firmness  of  a  philoso- 
pher, he  melts  with  compassion  towards  his  persecutors,  upon  whom 
the  wrath  of  heaven  is  ready  to  fall.  "  Lord,"  cries  exasperated  na- 
ture, "  let  their  sin  be  remembered,  and  do  thou  reward  them  ac- 
cording to  their  deeds."  "  Lord,"  says  the  heaven-born  soul,  "  lay 
not  this  sin  to  their  charge." 

Such  language,  indeed,  is  now  so  common,  in  consequence  of  the 
example  exhibited  by  Stephen,  and  by  our  Lord  upon  the  cross, 
and  of  the  general  strain  of  the  doctrines  and  precepts  of  our  holy 
rehgion,  that  we  hear  it  without  much  admiration.  Almost  every 
profligate,  who  is  brought  to  the  scaffold  for  his  crime,  professes  to 
forgive  his  enemies,  and  to  die  in  peace  with  all  the  world.  But  the 
difference  is  great  between  the  unmeaning  cant  of  virtue,  and  the 
real  practice  of  it  It  is  no  vulgar  attainment  to  love  the  man  who 
hates  us ;  to  divest  ourselves  of  a  wish  to  retaliate  upon  him  who 
has  poured  bitterness  into  our  cup ;  sincerely  to  desire  the  salvation 
of  those,  who,  if  their  power  were  equal  to  their  malice,  would  con- 
sign us  to  the  flames  of  hell.  Such  benevolence  never  lodged  in  a 
soul,  whose  ideas  and  affections  the  Spirit  of  love  had  not  first  puri- 
fied and  elevated. 

"  Lord,  lay  not  this  sin  to  their  charge."     Stephen  was  fully  ap- 


120  LECTURE    IX. — CHAPTER    VII.    54 — 60. 

prized  of  the  atrocious  nature  of  the  conduct  of  his  persecutors, 
which  imphed  the  complicated  guilt  of  murder  and  impiety ;  and  of 
the  dreadful  punishment  which  was  prepared  for  them  by  the  jus- 
tice of  the  insulted  Saviour.  Yet  to  that  Saviour  he  made  interces- 
sion in  their  behalf  The  words  must  be  understood  as  a  prayer, 
that  they  might  receive  repentance  unto  life,  and  be  pardoned 
through  that  blood,  which  they  now  despised  as  a  common  thing. 

The  melting  charity  of  this  prayer  was  sufficient  to  have  softened 
the  hearts  of  savages.  Yet.  it  did  not  suspend  the  rage  of  the  mur- 
derers of  this  holy  man ;  but  as  he  closed  it,  the  mortal  blow  was 
inflicted,  which  filled  up  the  measure  of  their  guilt,  and  dismissed 
the  saint  to  everlasting  rest.  "  And  when  he  had  said  this,  he  fell 
asleep."  Nature  had  suffered  violence  ;  but  the  struggle  was  over, 
and  its  convulsive  agitation  was  succeeded  by  a  calm.  "  He  Tell 
asleep."  '  The  word  is  happily  chosen,  to  express  the  peaceful  na- 
ture of  the  death  of  the  righteous,  who,  worn  out  with  lalx)ur,  and 
exhausted  with  sorrow,  sink  down  upon  the  bed  of  dust  to  enjoy 
sweet  repose.  There  let  the  blessed  martyr  rest,  till  the  dawn  of 
the  last  morning,  when,  awaked  by  the  voice  of  his  Saviour,  he 
shall  rise  to  receive  an  unfading  crown,  and  to  participate  in  the 
triumph  of  truth,  which,  by  patience,  and  meekness,  and  blood, 
shall  have  overcome  the  rage  of  the  world,  and  the  malice  of  hell. 

To  this  Lecture  I  subjoin  the  following  improvement. 

First,  None  are  more  violent  and  implacable  enemies  of  the  truth, 
than  those  who  live  in  an  insincere  profession  of  religion.  They 
have  peculiar  reasons  for  disliking  it.  It  detects  their  hypocrisy,  re- 
proves their  backslidings,  condemns  their  innovations  and  corrup- 
tions, and  disturbs  their  proud  confidence  and  presumptuous  hopes. 
With  what  indignation  and  fury  do  they  rise  up  against  such  un- 
grateful doctrine  ?  They  hate  it,  because  "  it  never  speaks  good 
concerning  them,  but  evil."  AVe  have  a  pertinent  example  in  the 
conduct  of  the  Jews  towards  Stephen.  The  apostate  Church  of 
Rome  has  faithfully  trodden  in  their  steps.  The  most  ferocious 
savages  never  exercised  greater  cruelty  upon  their  deadly  foes,  than 
the  genuine  disciples  of  Jesus  have  suffered  from  the  followers  of 
Antichrist.  And  what  evil  had  the  victims  of  their  barbarity  done. 
Had  they  blasphemed  the  God  of  heaven  ;  or  committed  crimes 
against  the  peace  of  society  ?  No  ;  but  the  Scriptvues  informs  us, 
that  they  "  tormented  them  who  dwelt  on  the  earth,"  not  by  fires, 


LECTURE   IX.    CHAPTER   VII.    54 60.  121 

and  racks,  and  other  infernal  engines,  but  by  "  prophesying,"  or  by 
publishing  truths,  which  exposed  and  condemned  their  errors  and 
corruptions.  This  is  the  true  history  of  persecution.  It  is  the  war 
of  the  seed  of  the  serpent  against  the  seed  of  the  woman  ;  the  ef- 
fect of  that  hatred  which  holiness  excites  in  the  unregenerate  heart. 

In  the  second  place,  Jesus  Christ  will  not  be  wanted  to  his  ser- 
vants under  those  sufferings  which  they  endure  for  his  sake.  He 
is  too  much  pleased  with  their  zeal  in  offering  themselves  as  a  sa- 
crifice to  his  glory,  to  leave  them  unpitied  and  unfriended  in  distress. 
Does  any  man  afflict  a  poor  helpless  saint,  who  passes  for  a  mere 
cipher  in  the  world's  arithmetic  ?  He  says,  "  Thou  hast  touched 
the  apple  of  mine  eye.  I  feel  the  pain,  and  will  avenge  the  injury." 
Are  his  disciples  reproached,  tortured,  and  put  to  death,  by  the 
wanton  cruelty  of  the  wicked  1  A  voice  cries  to  them  from  hea- 
ven. "  Why  persecute  you  me  ?"  Our  exalted  Redeemer  has  a 
fellow-feeling  with  his  people  ;  and  his  hand  is  always  ready  to  obey 
the  suggestion  of  his  sympathizing  heart.  Invisible  to  mortal  eyes, 
he  stands  in  the  heavenly  sanctuary,  praying  for  grace  to  help  them 
in  time  of  need.  Hence  human  nature  has  often  been  so  power- 
fully supported  as  to  astonish  the  spectators.  It  has  not  startled  at 
the  sight  of  death  in  its  most  horrible  forms  ;  it  has  shed  no  tears, 
and  uttered  no  groans,  when  it  was  slowly  consumed  by  fire,  and 
torn  in  pieces  by  instruments  of  iron.  Delicate  women  and  chil- 
dren have  tired  their  persecutors  by  their  patience  under  tortures  ; 
and  it  was  only  when  nature  could  hold  out  no  longer  against  the 
approaches  of  death,  that  they  yielded  with  a  smile.  "  My  grace 
is  sufficient  for  thee ;  for  my  strength  is  made  perfect  in  weak- 
ness." 

In  the  third  place,  In  whatever  form  death  may  befall  a  Chris- 
tian, his  latter  end  is  peace.  What !  is  it  peace,  if  he  should  ex- 
pire in  agony,  in  indigence,  and  m  solitude,  without  a  friend  to 
watch  his  bed,  or  a  physician  to  administer  cordials  ;  or  should  die 
by  the  hands  of  the  public  executioner  ?  Even  in  those  cases  my 
brethren,  it  is  peace,  because  he  dies  in  the  Lord,  and  falls  asleep 
hi  the  hope  of  a  resurrection  to  life.  He  may  be  carried  away  by 
a  whirlwind  ;  but  it  will  convey  him,  hke  Elijah,  to  heaven.  Do 
you  think  rather  of  the  rich  and  honourable  man,  who  is  stretched 
upon  a  bed  of  down,  surrounded  with  weeping  relatives,  and 
attended  by  men  of  skill,  who  exhaust  their  art  to  alleviate  his 
pain  ?     Ah  !   you  do  not  consider,  that  perhaps  remorse  embitters 

16 


122  LECTURE   IX. CHAPTER   VII.    54 60. 

his  last  hours  ;  he  shudders  at  the  approach  of  death,  and  quits  life 
in  horror  and  despair.  How  much  happier  was  Stephen,  although 
bruised,  and  broken,  and  aching  in  every  limb?  The  joy  of  hope 
refreshed  his  soul.  Looking  up  to  heaven,  he  beheld  his  Saviour 
waiting  to  receive  him  ;  and  he  committed  his  spirit  to  the  care  of 
this  faithful  and  affectionate  friend. 

Who,  then,  will  not  say,  "  Let  me  die  the  death  of  the  righteous ; 
and  let  my  last  end  be  like  his  ?"  Who  would  not  wish  to  leave 
the  world  with  the  same  inward  peace,  and  the  same  animating 
prospect  ?  Remember  that  this  shall  be  the  privilege  of  those  alone, 
who  resemble  Stephen  in  faith  and  holiness.  It  is  faith  in  the 
atonement  and  intercession  of  Jesus,  and  the  testimony  of  con- 
science to  the  sincerity  of  faith,  which  will  cheer  the  evening  of  our 
days,  and  make  the  grave  appear  under  the  image  of  a  place  of 
rest ;  a  blessed  refuge  from  the  malice  of  men,  and  the  calamities 
of  Ufe. 


LECTURE  X. 


THE    HISTORY    OF    SIMON   MAGUS. 


Chap  viii.  1 — 24. 

In  the  observations  upon  the  martyrdom  of  Stephen,  we  have  an- 
ticipated the  remark  with  which  this  chapter  begins.  "  And  Saul 
was  consenting  unto  his  death."  His  approbation  of  that  murder- 
ous deed  was  attested  by  the  activity  with  which  he  engaged  in  the 
persecution,  carried  on,  at  that  time,  against  the  Church  in  Jerusa- 
lem. "  As  for  Saul,  he  made  havock  of  the  Church,  entering  into 
every  house,  and  haling  men  and  women,  committed  them  to 
prison."  The  death  of  Stephen  did  not  appease  the  fury  of  the 
Jews  ;  but  having  once  tasted  blood,  they  thirsted  for  it  with  insa- 
tiable eagerness.  The  immediate  effect  of  their  violence  was  the 
dispersion  of  many  persons  belonging  to  the  Church,  who,  not  finding 
it  safe  to  remain  in  Jerusalem,  followed  the  direction  given  by  our 
Saviour :  "  When  they  persecute  ye  in  this  city,  flee  ye  into  ano- 
ther." The  remote  effect,  of  which  Saul  and  his  accomplices  were 
not  aware,  but  which  was  one  design  of  providence  in  permitting 
the  persecution,  was  the  propagation  of  the  gospel,  not  only  in  Ju- 
dea  and  Samaria,  but,  as  we  learn  from  the  sequel  of  the  history, 
in  more  distant  regions,  inhabited  by  the  Gentiles.  God  is  contin- 
ually bringing  good  out  of  evil.  He  makes  "  the  wrath  of  men  to 
praise  him ;  and  turns  the  most  adverse  events  into  the  means  of 
promoting  the  cause,  which  it  threatened  to  destroy. 

I  should  pass  on  to  the  history  of  Simon  the  magician,  without 
any  other  observation  upon  the  introductory  verses  of  the  chapter, 
had  they  not  been  lately  brought  forward,  and,  I  think,  misrepre- 
sented, in  the  controversy  with  regard  to  the  persons,  who  have  a 
right  to  preach  the  gospel.  "  They  were  all  scattered  abroad,  ex- 
cept the  Apostles ;  and  they  that  were  scattered  abroad  went  every 
where  preaching  the  word."     Upon  these  passages  thus  connected, 


124  LECTURE   X. CHAPTER    VIII.     1 — 24. 

the  following  argument  is  founded.  If  the  disciples,  without  ec 
ception,  preached  the  gospel  in  the  places  to  which  they  went  dur 
ing  their  dispersion,  they  must  have  proceeded  upon  this  principle, 
as  recognised  and  acted  upon  in  the  primitive  Church,  under  the 
eye  of  the  Apostles,  that  a  right  to  preach  is  not  exclusively  vested 
in  a  particular  order  of  men,  regularly  called  and  authorised,  but 
belongs  to  Christians  in  general.  The  argument  is  not  new  ;  let 
us  examine  whether  it  is  good. 

Its  strength  depends  upon  the  truth  of  this  assumption,  that  the 
Church  of  Jerusalem  was  completely  dispersed,  all  the  private  mem- 
bers, as  well  as  the  office-bearers,  being  driven  from  the  city.  This 
is  supposed  to  be  the  obvious  import  of  the  words,  "  they  were  all 
scattered  abroad."  It  is  questionable,  however,  whether  this  iriter- 
pretation  is  just.  Furious  as  the  persecution  was,  it  is  not  credible 
that  it  compelled  all  the  individuals  of  a  large  body,  consisting  of 
many  thousands,  to  leave  their  homes.  Who  ever  read  of  a  perse- 
cution, which  caused,  in  the  course  of  a  few  days  or  weeks,  the  dis- 
persion of  so  numerous  a  society  !  Persecution  may  oblige  the  pas- 
tors and  rulers  of  a  Church,  against  whom  it  is  chiefly  directed,  and 
such  of  the  members  as  are  distinguished  by  their  rank  and  zeal, 
or  are  more  easily  intimidated  than  their  brethren,  to  seek  an  asy- 
lum in  some  distant  place  ;  but  history  will  support  me  in  affirming, 
that,  in  such  cases,  the  greater  part  have  remained,  sheltered  by 
their  obscurity,  or  by  their  friends,  and  that  a  Church  was  never 
completely  scattered,  but  by  a  long  and  uninterrupted  course  of 
cruelty  and  blood.  Besides,  if  the  whole  Church  was  driven  into 
exile,  so  that  neither  man  nor  woman  was  left  behind,  except  the 
few  who  were  committed  to  prison,  for  what  purpose  did  the  Apos- 
tles continue  in  Jerusalem?  During  so  dreadful  a  storm,  they 
durst  not  have  appeared  in  pubhc,  unless  they  had  come  forth 
solely  with  an  intention  to  suffer  martyrdom  ;  they  must  have  care- 
fully concealed  themselves.  There  was  no  Church  to  which  they 
could  minister  ;  and,  certainly,  this  was  not  a  time  when  there  was 
any  prospect,  or  indeed  any  opportunity,  of  making  converts.  By 
staying,  therefore,  in  Jerusalem,  they  exposed  themselves  to  danger, 
without  being  able  to  perform  any  service  which  would  counterbal- 
ance the  hazard  ;  and  they  spent  that  time  in  inactivity,  which, 
had  they  gone  abroad  with  their  brethren,  might  have  been  em- 
ployed in  a  more  extensive  publication  of  the  gospel.  This  suppo- 
sition is  consistent  neither  with  the  prudence  nor  with  the  zeal  of 


LECTURE   X. CHAPTER    VIII.     1 — 24.  125 

the  Apostles  ;  but  we  must  have  recourse  to  it,  if  we  understand 
the  passage  to  mean,  that  the  persecution  was  so  violent  as  to  cause 
the  flight  of  all  the  disciples. 

Whoever  attentively  considers  what  has  now  been  advanced, 
will,  I  trust,  be  convinced,  that  the  words  of  Luke  do  not  refer  to 
the  whole  body  of  the  people.  At  the  same  time,  the  universal 
term  which  he  employs,  points  out  some  class  of  persons,  to  which 
it  should  be  applied.  And  whom  can  we  so  reasonably  presume  to 
be  meant  as  those  who  were  associated  with  the  Apostles  in  preach- 
ing the  gospel,  and  dispensing  the  ordinances  of  religion,  Evange- 
lists, Pastors,  and  Teachers?  This  idea,  I  am  disposed  to  think, 
would  occur  to  a  careful  reader  from  the  words  themselves.  "  They 
were  all  scattered  abroad  except  the  Apostles."  Why  are  the  Apos- 
tles excepted,  if  not  with  a  design  to  intimate  that  the  rest  were  of 
the  same  description,  persons,  who,  as  w^ell  as  they,  laboured  in 
word  and  doctrine  ?  How  the  Apostles  could  remain  in  the  city, 
while  others  found  it  necessary  to  flee,  I  am  not  able  to  say.  In  a 
narrative  so  concise,  the  omission  of  several  circum.stances  renders 
it  impossible  to  explain  every  particular.  Perhaps,  they  had  more 
courage  than  their  brethren  ;  or,  being  willing  to  expose  themselves 
to  all  the  danger,  they  advised  the  other  ministers  of  the  word  to 
retire,  for  a  season,  to  those  places  in  which  they  could  freely  em- 
ploy themselves  to  the  advantage  of  the  common  cause. 

It  is  not  a  mere  conjecture,  that  those  who  were  scattered  abroad 
w-ere  authorised  preachers  of  the  gospel.  The  supposition  is  con- 
firmed by  two  facts  afterwards  recorded.  The  first  among  the  dis- 
persed disciples,  who  is  said  to  have  preached,  was  not  a  layman,  to 
employ  a  term  of  ancient  use  in  the  Church,  not  a  self-created 
teacher,  who  judged  himself  qualified,  and  therefore,  called,  to  com- 
mence a  public  instructor.  The  preacher,  as  we  shall  soon  see,  was 
Philip,  an  Evangelist,  that  is.  an  extraordinary  oflfxce-bearer,  infe- 
rior only  to  the  Apostles.  The  next  of  whom  we  have  any  account, 
were  men  of  Cyprus  and  Cyrene,  who  having  gone  to  Antioch, 
preached  to  the  Grecians.  We  are  not  informed,  on  this  occasion, 
whether  they  held  any  office  in  the  Church ;  but,  when  Antioch  is 
again  mentioned,  we  read,  that  there  were  Prophets  and  Teachers 
in  that  city,  among  whom,  we  find  Lucius,  a  man  of  Cyrene.  It 
is  highly  probable,  that  he  was  one  of  those  Cyrenians  by  Avhom 
the  Church  of  Antioch  Was  founded  ;  and  it  is  a  natural  inference, 
from  his  being  a  Prophet  or  Teacher,  that  the  rest  were  likewise 


126  LECTURE   X. CHAPTER    VIII.     1 — 24. 

Prophets,  or  persons  invested  with  some  ecclesiastical  office.  It 
may  be  presumed  from  these  facts,  that  all  those,  who  went  every 
where  preaching  the  word,  were  possessed  of  the  same  authority. 

These  remarks  wall  at  least  show,  that  the  argument  for  lay- 
preaching,  which  has  been  deduced  from  this  passage,  is  not  so 
clear  as  to  justify  the  confidence  with  which  it  has  been  advanced. 
It  is  an  instance,  in  which,  by  a  mistake  of  the  sound  of  Scripture 
for  the  sense,  an  opinion  has  been  adopted,  which  is  contrary  to  its 
explicit  declarations  in  other  passages.  He  who  shall  consider,  that 
it  was  not  to  the  Church  at  large,  but  to  the  Apostles,  that  Jesus 
gave  the  keys  of  the  kingdom  of  heaven  ;  that  they,  and  not  all  the 
disciples,  of  •  whom  there  were  more  than  five  hundred,  received  a 
commission  to  go  into  all  the  world,  and  preach  the  gospel  to  oery 
creature  ;  that,  when  they  planted  Churches,  they  ordained  elders 
in  every  city  to  instruct  and  govern  them  ;  that  there  is  not,  in  the 
New  Testament,  a  single  case  fairly  made  out,  of  a  person  who 
preached  without  authority,  nor  in  the  history  of  the  Church,  dur- 
ing the  first  century,  as  one,  profoundly  learned  in  Christian  anti- 
quity, and  unbiassed  by  any  particular  interest,  has  assured  us  ;* 
that  Timothy  was  directed  to  commV.  the  preaching  of  the  gospel 
to  faithful  men,  who  should  '^e  able  to  teach  others,  and,  conse- 
quently, that  those,  to  whom  it  was  not  committed,  had  no  right  to 
teach  ;  and,  not  to  multiply  particulars,  that  an  Apostle  expressly 
affirms  that  men  cannot  preach,  that  is,  have  no  authority  to  preach, 
except  they  be  sent :  he  who  shall  seriously  and  dispassionately 
consider  these  things,  will  reject  as  unscriptural  the  notion,  however 
confidently  and  plausibly  maintained,  that  every  man  who  is  qual- 
ified, or,  in  other  words,  judges  himself  qualified,  may  commence  a 
preacher  of  the  gospel ;  a  notion  manifestly  calculated  to  foster 
vanity,  ambition,  and  enthusiasm,  and,  when  acted  upon,  to  diffuse 
among  the  people  ignorance,  error,  contempt  for  a  regular  ministry, 
and  all  the  wild  and  pernicious  effects  of  unenlightened  zeal. 
Those  who  are  unacquainted  with  the  history  of  religion  in  this 
island,  have  no  need  to  be  told  to  what  disorders  it  gave  rise  in  the 
century  before  the  last ;  and  it  is  vain  to  expect  that  we  shall  ever 
"  gather  grapes  of  thorns,  or  figs  of  thistles." 

We  proceed  to  the  account  of  the  labours  of  Philip  the  Evange- 

♦  Mosheim.  de  rebus  Christian,  ante  Constantin.  p.  151.  152. 


LECTURE    X. CHAPTER    VIII.     1 24.  127 

list,  in  Samaria.  "  Then  Philip  went  down  to  the  city  of  Samaria, 
and  preached  Christ  imto  them." 

Samaria  was  the  ancient  capital  of  the  ten  tribes,  who  revolted 
from  the  family  of  David ;  but  was  noAV  inhabited  by  the  descen- 
dants of  the  mixed  people,  whom  the  king  of  Assyria,  when  he  car- 
ried those  tribes  into  captivity,  planted  in  their  room.  At  their  first 
settlement,  those  foreigners  practised  the  idolatry  of  the  countries 
from  which  they  respectively  came ;  but  afterwards,  in  consequence 
of  the  instructions  of  an  Israehtish  priest,  who  was  sent  to  teach 
them  "  the  manners  of  the  God  of  the  land ;"  they  associated  with 
their  own  rites  the  worship  of  Jehovah.  It  was  probably  from  his 
hands  that  they  received  the  five  books  of  Moses ;  and  these,  cor- 
rupted in  several  places,  were  the  only  books  of  Scripture  which 
they  acknowledged.  They  built  a  temple  on  mount  Gerizzim,  in 
which  they  offered  sacrifices ;  and  they  observed  the  Jewish  festi- 
vals, practised  circumcision,  and  expected  the  Messiah.  Of  their 
system  of  religion,  as  it  existed  in  the  days  of  our  Saviour,  it  is  dif- 
ficult to  obtain  a  distinct  and  satisfactory  account,  because  the  im- 
placable enmity  of  the  Jews  led  them  to  represent  it  in  the  most  un- 
favourable light.  From  the  words  of  Jesus  to  the  Samaritan 
woman,  it  appears  to  have  been  extremely  corrupt.  "  Ye  worship 
ye  know  not  what."  Yet,  as  they  professed  the  same  religion  with 
the  Jews,  how  much  soever  they  differed  in  some  material  points, 
they  are  classed  with  them  in  the  style  of  the  New  Testament,  and 
are  not  reckoned  among  the  Gentiles.  The  honour  of  having  be- 
gun the  conversion  of  the  Gentiles,  is  not  ascribed  to  Philip,  who 
preached  with  success  to  the  Samaritans,  but  to  Peter,  by  whose 
ministry  Cornelius,  a  Roman  centurion,  was  brought  to  the  know- 
ledge of  the  truth. 

From  this  imperfect  view  of  the  religious  state  of  the  Samaritans, 
it  is  evident,  that  they  Avere  not  better  disposed  than  their  rivals  the 
Jews,  to  embrace  the  doctrine  of  Christ.  Their  system  was  more 
erroneous,  their  prejudices  Avere  equally  great,  and  their  knowledge 
was  less.  When  Philip  visited  them,  there  Avas  less  hope  than  ever 
that  they  Avould  lend  a  favourable  ear  to  the  gospel,  because  their 
attention  and  affections  were  pre-engaged  by  one  of  those  impos- 
tors, Avho,  in  all  ages,  have  sported  with  the  credulity  of  man- 
kind. "  There  was  a  certain  man  called  Simon,  Avhich  before-time 
in  the  same  city  used  sorcery,  and  bewitched  the  people  of  Samaria, 
giving  out  that  himself  Avas  some  great  one :  to  Avhom  they  all  gave 


128  LECTURE   X. — CHAPTER   VIII.     1 24. 

heed,  from  the  least  to  the  greatest,  saying,  This  man  is  the  great 
power  of  God."  Magic,  which  he  professed,  was  held  in  high  esti- 
mation by  the  Chaldeans,  Egyptians,  and  other  eastern  nations. 
It  was  an  imaginary  science,  founded  in  a  supposed  intercourse  with 
demons,  a  sort  of  intermediate  beings  between  the  Gods  and  men, 
who  were  believed  to  possess  great  influence  over  human  affairs. 
Magicians  pretended  to  be  able,  by  their  aid,  to  cure  or  to  inflict  dis- 
eases, and  to  perform  many  other  wonderful  works.  In  most  cases, 
their  miracles  were  undoubtedly  of  the  same  kind  with  the  juggling 
tricks  of  professed  conjurors  among  ourselves.  In  some  instances, 
they  may  have  been  efl^ected  by  means  of  an  acquaintance  with  the 
secret  powers  of  nature.  By  a  dexterous  use  of  such  knowledge,  it 
was  easy  for  an  unprincipled  man  to  raise  the  wonder  of  the  igno- 
rant, and  to  make  himself  pass  for  a  superior  being,  or  a  person 
who  was  favoured  with  the  immediate  assistance  of  heaven.  The 
opinion  that  magicians  were  assisted  by  evil  spirits,  although  it 
could  not  perhaps  be  proved  to  involve  any  absurdity,  is  clogged 
with  too  many  difficulties  to  be  hastily  admitted.  The  belief  of 
such  assistance  has  been  generally  entertained  from  certain  princi- 
ples in  the  human  mind,  which  have  given  encouragement  to  the 
whole  race  of  magicians,  conjurors,  necromancers,  and  fortunetel- 
lers ;  the  credulity  of  a  great  part  of  men  in  both  the  higher  and 
lower  ranks,  their  love  of  the  marvellous,  their  desire  to  penetrate 
into  the  secrets  of  futurity,  their  hope  of  protection  from  dangers 
and  calamities,  and  of  such  success  in  their  schemes  of  ambition, 
wealth,  and  pleasure,  as  it  was  vain  to  expect  from  their  own  pru- 
dence and  ability. 

To  this  class  of  deceivers  Simon  belonged.  He  "  used  sorcery" 
in  Samaria,  or,  as  the  word  signifies,  exercised  the  magical  art ;  and 
he  "  bewitched"  the  people,  or  astonished  them.  In  the  usual  style 
of  such  impostors,  he  gave  himself  out  to  be  "some  great  one." 
We  are  not  told  what  character  he  assumed.  Perhaps,  he  avoided 
any  specific  claim,  and  asserted  his  dignity  in  general  and  myste- 
rious terms,  calculated,  by  their  indefinite  nature,  to  work  upon  the 
imagination  of  the  crowd,  and  to  raise  their  admiration  to  the  ut- 
most height  of  extravagance.  The  Samaritans,  the  dupes  of  his 
artifice,  exclaimed,  "  This  man  is  the  great  power  of  God."  They 
were  at  a  loss  by  what  title  to  distinguish  him  ;  but  they  regarded 
him,  with  reverence  and  awe,  as  a  messenger  from  the  God  of  hea- 


LECTURE   X. CHAPTER   VIII.     1 — 24.  129 

ven  and  earth,  whom  he  had  invested   with  his  own  ahnighty 
power. 

Notwithstanding,  however,  the  veneration  in  which  Simon  was 
held  by  the  Samaritans,  no  sooner  did  the  Evangehst  appear,  than 
the  mimic  wonders  of  magic  shrunk  before  the  genuine  works  of  om- 
nipotence. "  What  is  the  chaff  to  the  wheat  ?  saith  the  Lord."  Magic, 
with  its  spells  and  incantations,  its  mystic  rites  and  vaunted  powers, 
could  not  bear  to  be  compared  with  that  splendid  train  of  miracles, 
by  which  the  gospel  was  confirmed.  Unclean  spirits,  the  pretended 
agents  in  this  diabolical  art,  crying  out  with  terror,  fled  from  the 
bodies  of  the  possessed  ;  the  limbs  of  those  who  were  afflicted  with 
palsy  in  a  moment  recovered  their  vigour ;  and  the  lame,  throwing 
away  their  crutches,  or  rising  from  their  beds,  leaped  for  joy.  By 
these  real  wonders,  the  charm  which  attached  the  Samaritans  to 
Simon  was  broken  ;  their  attention  was  turned  to  the  Evangelist ; 
and  they  were  prepared  to  give  his  doctrine  a  patient  and  favourable 
hearing.  They  believed  him  to  be  an  ambassador  from  God, 
whose  instructions  they  were  bound  to  receive.  '•  And  the  people 
with  one  accord  gave  heed  unto  these  things  which  Philip  spake, 
hearing  and  seeing  the  miracles  which  he  did." 

The  labours  of  Philip  were  attended  with  great  success.  "  The 
power  of  the  Lord  was  present,  to  heal  the  Samaritans,"  to  enlighten 
their  minds,  and  to  render  them  obedient  to  the  faith.  Their  con- 
version must  be  ascribed  to  the  influence  of  divine  grace  upon  their 
souls,  and  not  to  the  external  evidence  of  miracles  addressed  to  their 
senses,  or  to  the  arguments  and  eloquence  of  the  preacher.  "  Neither 
is  he  that  planteth  any  thing,  neither  he  that  watereth  :  but  God 
that  giveth  the  increase."  "  The  light  shineth  in  darkness,  and  the 
darkness  comprehendeth  it  not,  till  God,  who  commanded  the  light 
to  shine  out  of  darkness,  shine  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of  Jesus  Christ."  "  The 
Samaritans  believed  Philip  preaching  the  things  concerning  the 
kingdom  of  God,  and  the  name  of  Jesus  Christ,  and  were  baptized 
both  men  and  women."  How  did  Simon  behave  on  this  occasion? 
He  also  believed  and  was  baptized,  wondering  at  the  miracles  of 
Philip,  which  so  much  surpassed  the  feats  that  the  art  of  magic  liad 
enabled  him  to  perform.  As  it  is  manifest,  however,  from  his  sub- 
sequent conduct,  that  he  was  not  a  partaker  of  the  grace  of  God, 
from  which  he  should  have  never  fallen,  it  is  necessary  to  remark, 
that  it  is  not  always  in  the  same  sense  that  men  are  said,  in  the; 

17 


130  LECTURE    X. — CHAPTER    VIII.     1 24. 

New  Testament,  to  believe.  Sometimes  the  meaning  is,  that,  under 
the  influence  of  the  divine  Spirit,  they  unfeignedly  received  the 
testimony  of  God  concerning  his  Son  ;  and  at  other  times,  faith 
imphes  no  more  than  such  an  assent  to  the  gospel  upon  external 
e\'idence,  as  we  give  to  propositions  in  philosophy,  or  to  historical 
facts,  of  which  we  perceive  satisfactory  proof.  Of  this  nature  was 
the  faith  of  Simon.  It  is  excessive  refinement,  therefore,  or  rather 
a  pitiful  quibble,  to  maintain  that  none  can  be  said  to  believe  the 
gospel,  but  those  who  have  been  savingly  illuminated.  It  is  right 
to  study  the  greatest  accuracy  in  our  expressions  upon  the  subject 
of  religion  ;  but  when  it  is  strained  beyond  the  standard  of  Scrip- 
ture, and  impeaches  the  language  of  inspiration,  we  must  be  excused 
for  neither  adopting  nor  admiring  it,  and  shall  be  content  to  blunder 
on  with  an  Apostle  or  an  Evangelist. 

Simon  was  admitted  to  baptism,  because  he  made  a  credible  pro- 
fession of  faith,  and  Phihp  perhaps  did  not  suspect  his  sincerity. 
He  might  have  long  continued  to  sustain  the  character  of  a  believer, 
had  not  an  event  taken  place,  which  presented  a  temptation  too 
strong  to  be  resisted.  "  Now  when  tlie  Apostles,  which  were  at 
Jerusalem,  heard  that  Samaria  had  received  the  word  of  God,  they 
sent  unto  them  Peter  and  John.  Who,  when  they  Avere  come  down, 
prayed  for  them,  that  they  might  receive  the  Holy  Ghost.  (For  as 
vet  he  was  fallen  upon  none  of  them :  only  they  were  baptized  in 
the  name  of  the  Lord  Jesus.)  Then  laid  they  their  hands  on  them, 
and  they  received  the  Holy  Ghost."  The  design  of  their  mission 
was  to  assist  Philip  in  his  labours,  to  confinn  those  who  believed, 
and,  in  particular,  to  impart  spiritual  gifts.  Philip,  it  would  seem, 
did  not  possess  the  power  of  communicating  them,  whicli  appears 
to  have  been  exclusively  granted  to  the  Apostles,  to  distinguish  them 
as  the  immediate  ambassadors  of  Christ,  and  the  first  ministers  in 
his  kingdom.  "  As  yet  the  Holy  Ghost  was  fallen  upon  none  of 
them ;"  that  is,  his  extraordinary  gifts  had  not  yet  been  conferred 
upon  the  Samaritans.  They  had  already  received  his  regenerating 
influences,  for  they  already  believed,  and  faith  is  one  of  the  fruits 
of  the  Spirit.  Peter  and  John  therefore  prayed,  that  God  would 
bestow  upon  them  the  same  supernatural  endowments,  which  had 
been  so  liberally  distributed  to  the  Jewish  converts  ;  and  then  "  laid 
their  hands  on  them."  This  solemn  rite,  as  we  observed  in  a  former 
Lecture,  was  used  in  the  primitive  Church,  both  in  setting  apart  a 
person  to  a  spiritual  office,  and  in  conveying  miraculous  powers. 


LECTURE    X.-CHAPTER    VIII.     1 — 24.  131 

In  the  present  case,  and  in  all  others  of  the  same  nature,  it  was 
merely  a  sign,  with  which  the  thing  signified  was  connected,  not 
by  the  authority  of  the  Apostles,  but  by  the  will  of  the  Spirit. 

It  is  not  necessary  to  suppose,  that  the  Holy  Ghost,  in  the  sense 
already  explained,  was  given  to  all  the  Samaritans  who  believed, 
and  were  baptized.  It  does  not  appear,  that,  even  in  the  Church 
of  Jerusalem,  which  we  may  conceive  to  have  been  at  least  as 
highly  favoured  in  this  respect  as  any  other,  there  was  an  indiscri- 
minate distribution  of  his  extraordinary  gifts.  When  an  election 
was  to  be  made  of  persons  to  take  care  of  the  poor,  the  Apostles 
commanded  the  multitude  to  look  out  among  them  men  •'  full  of 
the  Holy  Ghost ;"  and  the  command  obviously  imports,  that  every 
man  v/as  not  so  qualified.  In  that  age,  when  the  Spirit  was  poured 
out  upon  all  flesh,  upon  persons  of  all  ranks  and  conditions,  it  is 
certain  that  in  some  cases  he  was  imparted  to  private  members  of 
the  Church  ;  but  it  is  probable,  that  the  communication  was  more 
commonly  made  to  those  wlio  sustained  a  public  character.  "  To 
one  was  given  the  \vorking  of  miracles  ;  to  another  prophecy ;  to 
another  discerning  of  spirits  ;  to  another  divers  kinds  of  tongues  ; 
to  another  the  interpretation  of  tongues.  But  all  these  v/rought 
that  one  and  the  self  same  Spirit,  dividing  to  every  man  severally 
as  he  willed."  In  this  manner,  provision  was  made  for  the  edifica- 
tion of  the  Church,  as  w^ell  as  for  the  conviction  of  unbelievers. 
The  first  Christians  were,  for  the  most  part,  unlearned  ;  and  the 
pastors  were  on  a  level,  in  this  respect,  with  their  flocks.  But  the 
want  was  amply  supplied,  when  "  to  one  was  given,  by  the  Spirit, 
the  word  of  wisdom  ;  to  another,  the  word  of  knowledge  by  the  same 
Spirit."  Were  any  person  still  in  the  Cliurch,  who  could  confer  the 
Holy  Ghost  by  the  imposition  of  hands,  he  might  dispense  with  a 
regular  education  for  the  ministry,  and  employ  missionaries  recently 
taken,  like  Matthew,  from  the  receipt  of  custom,  and  Peter,  from 
the  trade  of  a  fisherman.  It  is  a  surprising  mistake  to  neglect  the 
ordinary  means  of  preparation  as  unnecessary,  when  those  of  an 
extraordinary  nature  have  ceased.  But  to  preach  the  gospel  seems 
now  to  be  accounted  by  some  men  an  undertaking  so  easy,  that 
almost  any  person  may  engage  in  it. 

The  character  of  the  Apostles  never  appears  more  august,  than 
when  we  view  them  as  possessed  of  the  power  which  was  exercised, 
at  this  time,  by  Peter  and  John.  It  seems  to  exalt  them  above  the 
standard  of  human  nature,  and  to  throw  around  them  some  degree 


132  LECTURE    X. — CHAPTER    VIII.     1 — 24.  itf 

of  the  lustre  of  divinity.  To  see  men,  who  could  control  the  laws 
of  nature  by  a  word,  or  a  sign,  and  were  able  to  transfer  a  portion 
of  their  authority  to  others,  excites  our  veneration  for  them,  as 
beings  raised  above  all  that  wealth  and  grandeur  can  bestow.  How 
insignificant  is  the  philosopher  with  his  boasted  science,  the  states- 
man with  his  political  wisdom,  or  the  monarch  with  his  sceptre, 
which  he  sways  over  a  hundred  provinces,  when  compared  %vith 
men,  whose  command  could  change  the  established  order  of  the 
universe  !  Here  ambition  might  have  beheld  an  object  Avhich  would 
gratify  its  most  extravagant  wishes.  By  being  endoAved  with  the 
same  power  which  the  Apostles  enjoyed,  the  possessor  would  be 
raised  far  above  all  his  competitors  for  fame  ;  or,  if  avarice  were  his 
predominant  passion,  would  find  an  easy  way  to  the  acquisition  of 
riches.  Simon  was  unable  to  withstand  the  temptation.  His  pre- 
tended wonders  were  eclipsed  by  the  real  miracles  which  the  Apos- 
tles performed  ;  and,  if  he  could  prevail  upon  them  to  invest  him 
with  their  power,  and,  above  all,  to  enable  him  to  communicate  it 
to  others,  he  flattered  himself  that  he  had  discovered  a  certain  road 
to  distinction.  He  therefore  offered  them  money,  saying,  "  Give  me 
also  this  power,  that  on  whomsoever  I  lay  hands,  he  may  receive 
the  Holy  Ghost."  It  was  the  proposal  of  a  base  and  impious  mind, 
which  supposed  that  spiritual  gifts  might  be  bartered  for  gold,  and 
that  others  were  governed  by  the  same  low  motives,  of  which  itself 
was  conscious. 

Simon  was  speedily  undeceived  with  respect  to  the  character  of 
Peter  and  John.  With  what  confusion  and  dismay  must  he  have 
heard  this  answer !  "  Thy  money  perish  with  thee,  because  thou 
hast  thought  that  the  gift  of  God  may  be  purchased  with  money." 
It  is  not  to  be  understood  as  an  imprecation  of  divine  vengeance 
upon  Simon.  Notwithstanding  the  form  of  the  words,  which  seem 
to  contain  a  prayer  or  a  wish,  they  amount  to  no  more  than  a 
strong  expression  of  abhorrence.  "  Let  thy  money  perish  as  thou 
shalt,  unless  God  give  thee  repentance."  It  is  the  indignant  lan- 
guage of  religious  principle,  resisting  a  nefarious  attempt  to  corrupt 
it.  It  is  a  zeal  for  God  kindled  into  a  flame,  at  the  avowed  wick- 
edness of  a  man,  who  sought  to  prostitute  the  most  sacred  things 
in  the  service  of  his  passions.  Peter  proceeded  to  reprove  and  ad- 
monish him  in  very  solemn  and  alarming  terms.  "  Thou  hast 
neither  part  nor  lot  in  this  matter :  for  thy  heart  is  not  right  in  the 
sight  of  God."     He  had  thrown  off  the  mask,  and  discovered  hia 


■^  LECTURE    X. CHAPTER    VIII.     1 24.  133 

character  in  its  genuine  features.  It  was  no  violation  of  charity, 
but  the  judgment  of  truth,  to  pronounce  him,  notwithstanding  his 
late  profession,  to  be  still  in  an  unregenerate  state.  Yet  Peter  did 
not  consider  him  as  guilty  of  an  unpardonable  sin  ;  and  as  the  grace 
of  God  is  rich  and  free,  and  is  often  exercised  towards  notorious 
transgressors,  he  concluded  with  the  following  exhortation.  "  Re- 
pent, therefore,  of  this  thy  wickedness,  and  pray  God,  if  perhaps  the 
thought  of  thy  heart  may  be  forgiven  thee.  For  I  perceive  that 
thou  art  in  the  gall  of  bitterness,  and  in  the  bond  of  iniquity." 

The  spirit  of  Simon  was  appalled  at  the  terrible  words  of  the 
Apostle  ;  and  for  a  moment  he  trembled  in  the  view  of  his  danger. 
Hence  he  entreated  Peter  and  John  "  to  pray  to  the  Lord  for  him, 
that  none  of  these  things  which  they  had  spoken  should  come  upon 
him."  But  the  favourable  symptoms  were  not  of  long  duration ; 
for  we  are  assured,  by  the  testimony  of  ancient  writers,  that  he  af- 
terwards apostatized  from  the  Christian  religion,  and  openly  opposed 
the  Apostles.  I  shall  conclude  the  account  of  him,  by  laying  before 
you  a  summary  of  the  blasphemous  and  licentious  doctrines  which 
he  is  said  to  have  propagated,  extracted  from  Irenseus,  who,  in  the 
second  century,  composed  a  learned  work  against  heresies.  "  This 
man,"  he  says,  speaking  of  Simon,  "  was  honoured  by  many  as  a 
God,  and  taught  that  it  was  he  who  had  appeared  among  the  Jews, 
as  the  Son,  among  the  Samaritans,  as  the  Father,  and  among  other 
nations,  as  the  Holy  Ghost ;  and  that  he  was  the  most  sublime  vir- 
tue, or  the  Father  of  all,  by  whatever  name  he  was  known  among 
men.  Having  brought  from  the  city  of  Tyre  an  infamous  woman 
called  Helena,  he  carried  her  about  with  him,  affirming  that  she 
was  the  first  conception  of  his  mind,  the  mother  of  all  beings,  by 
whom  in  the  beginning  he  formed  angels  and  archangels.  He 
persuaded  those  who  believed  in  hijn  and  this  woman,  that  they 
might  live  as  they  pleased,  because  men  were  saved  by  his  grace, 
and  not  by  good  works  ;  and  that  works  are  not  good  by  nature, 
but  by  accident ;"  or,  in  other  words,  that  virtue  and  vice  are  arbi- 
trary and  unfounded  distinctions.  The  same  Father  goes  on  to  in- 
form us,  "  that  his  followers  led  flagitious  hves,  that  they  practised 
magic,  and  that  they  adored  the  images  of  Simon  and  Helena."* 
It  is  plain  from  this  account,  that  it  is  inaccurate  in  ecclesiastical 
writers  to  call  Simon  the  first  heretic,  and  the  father  of  heresy ;  for 

*  Iren.  contra  Hseres.  lib.  '.  cap.  xx. 


134  LECTURE    X. CHAPTER    VIII.     1 — 24. 

f  a  heretic  sig-nifies  a  person  who  corrupts,  while  he  professes  and 
teaches,  the  Christian  religion,  the  appeUation  does  not  properly  be- 
long to  a  man  who  explicitly  abandoned  it,  and  endeavoured  to 
establish  an  impious  system  of  his  own.  It  is  farther  related,  by 
some  of  the  Fathers,  that  a  statue  was  erected  to  him  at  Rome  with 
this  inscription,  "  To  Simon,  the  holy  God  ;"  and  that  an  encoun- 
ter having'  taken  place  in  that  city,  between  him  and  Peter,  when 
the  magician  by  demoniacal  aid  had  ascended  into  the  air,  the 
prayers  of  the  Apostle  made  him  fall  to  the  ground.*  But  these 
stories  are,  with  good  reason,  now  exploded  as  fabulous. 

The  example  of  Simon  admonishes  us  not  to  be  hasty  in  the  con- 
clusions which  we  draw  from  the  impression  made  upon  the  hearers 
of  the  gospel.  We  must  not.  like  some  persons  of  easy  belief,  reckon 
every  man,  who  seems  to  be  awakened,  a  convert,  and  account  a 
few  tears,  shed  in  a  moment  of  compunction,  an  evidence  of  genu- 
ine repentance.  In  this  way  a  long  list  might  be  speedily  drawn 
up  ;  but  a  short  time  would  compel  us  to  make  many  erasures.  Let 
us  never  forget,  that  a  profligate  sorcerer,  when  he  heard  the  gospel 
preached  by  Philip,  renounced  the  magical  art,  came  forward  to 
confess  his  sins  and  to  be  baptized,  and  for  a  time  was  numbered 
among  the  disciples  of  Christ.  The  conscience  of  a  very  hardened 
sinner  may  be  disturbed  with  temporary  terror ;  and  the  passions 
of  the  most  careless  may,  by  peculiar  circvmistances,  be  interested 
and  agitated.  But  the  emotion  subsides  ;  the  world  again  prevails 
by  its  allurements  ;  sin  regains  the  empire  of  the  heart ;  and  it  hap- 
pens to  them  according  to  the  true  proverb,  "  The  dog  is  turned  to 
his  own  vomit  again  ;  and  the  sow  that  was  washed,  to  her  wallow- 
ing in  the  mire." 

Let  those,  who,  like  Simon,  have  disappointed  the  good  hopes 
which  were  once  entertained  of  them,  by  turning  away  from  the 
truth,  beware  lest  "  their  hearts  be  hardened  through  the  deceitful- 
ness  of  sin."  Having  suppressed  their  convictions,  violated  the 
fidelity  which  they  had  solemnly  pledged  to  Jesus  Christ,  renounced 
the  friendship,  and  forfeited  the  esteem,  of  good  men,  they  are 
placed  in  very  perilous  circumstances.  Conscience  has  sustained 
an  injury  by  which  it  may  be  rendered  insensible  ;  God  is  provoked 


♦   .Justin.    Martyr.    Apolog.    ii.     Euseb.    lib.   ii.    cap.  14.     Constit.  Apostol.  lib.  vi 
cap.  9. 


LECTURE    X. CHAPTER    VIII.     1 24.  135 

to  give  them  up  to  themselves  ;  and  pride,  shame,  habits  of  deprav- 
ity, and  the  counsels  of  their  wicked  companions,  are  obstacles  in 
the  way  of  their  return.  How  rarely  are  such  persons  reclaimed  ! 
How  often  do  they  proceed,  by  a  slower  or  more  rapid  progress,  till 
the  devout  penitent  become  an  outrageous  transgressor,  and  with 
the  infidel  or  the  atheist,  "  set  his  mouth  against  the  heavens !" 
Stop,  thou  who  hast  strayed  from  the  path  of  righteousness. 
Whither  art  thou  going  ?  Is  not  destruction  before  thee  ?  Dost 
thou  not  see,  at  every  step,  the  melancholy  wrecks  of  those  who 
have  fallen  and  perished  ?  And  wilt  thou,  although  forewarned  of 
thy  fate,  press  onward  to  ruin  ?  Hear  the  voice  of  mercy,  which 
calls  to  thee.  "  Return,  O  backslider,  and  I  will  heal  thy  backsli- 
dings."  "  Repent  of  this  thy  wickedness,  and  pray  God,  if  perhaps 
thy  sins  may  be  forgiven  thee."  The  Saviour,  whom  thou  hast 
forsaken,  prayed  for  his  murderers  ;  and  why  shouldst  thou  des- 
pair ?  His  blood,  which  thou  hast  slighted,  cleanses  from  all  sin. 
Prodigal !  hasten  back  to  thy  Father's  house,  which  thou  shouldst 
have  done  well  not  to  have  abandoned.  Thou  shalt  find  him, 
although  oflfended,  not  inexorable.  He  is  gracious  and  compassion- 
ate ;  he  will  run  to  meet  thee  and  to  embrace  thee  in  his  arms ; 
and  "  there  shall  be  joy  in  heaven  over  one  sinner  that  repenteth." 


LECTURE   XI. 


THE    CONVERSION    OP    THE    ETHIOPIAN    EUNUCH. 


Chap.  viii.  26—40. 

The  preceding  part  of  the  chapter  contains  an  account  of  the 
labours  of  Philip  in  Samaria,  where  he  triumphed  over  the  arts  of 
magic,  and  prevailed  upon  the  infatuated  followers  of  a  specious 
impostor  to  become  the  disciples  of  Jesus  Christ.  The  passage  now 
read  presents  him  in  a  different  scene,  which,  although  much  more 
contracted  than  the  former,  is  not  less  worthy  of  attention,  from  the 
extraordinary  means  by  which  he  was  conducted  to  it,  the  distin- 
guished rank  of  the  person  whose  conversion  was  the  result,  and 
the  remarkable  display  of  the  power  of  divine  grace  in  that  event. 

It  is  evident,  from  the  history  of  the  Acts,  that  the  Apostles  were 
not  left  to  the  conduct  of  their  own  zeal  and  prudence  in  the 
choice  of  places  for  preaching  the  gospel.  We  are  certain,  that 
they  were,  at  all  times,  under  the  special  guidance  of  Providence ; 
and  several  instances  are  recorded  of  immediate  interpositions  of 
heaven  for  their  direction.  The  spirit  hindered  them  from  going 
to  some  places,  which  they  were  purposing  to  visit,  and  pointed  out 
others,  which  were  not  comprehended  in  tlieir  plan.  In  the  case 
before  us,  "  the  angel  of  the  Lord  spake  unto  Philip,  saying,  Arise, 
and  go  toward  the  south,  unto  the  way  that  goeth  down  from  Jeru- 
salem unto  Gaza,  which  is  desert."  The  wisdom  only  of  the  Au- 
thor of  the  gospel  was  competent  to  determine  what  spots  were  the 
most  favourable  for  first  sowing  the  seeds  of  divine  truth  ;  and  to 
him  the  book  of  the  decrees  of  heaven  was  unfolded,  in  which 
are  written  the  names  of  those  who  are  predestinated  to  eternal 
life,  and  the  order  in  which  each  is  to  be  called  to  the  enjoyment 
of  it. 

The  person,  for  whose  sake  the  Evangelist  was  sent  on  the  mis- 


LECTURE    XI CHAPTER    VIII.    26 40.  137 

sion,  is  thus  described.  "  Behold,  a  man  of  Ethiopia,  an  ennuch 
of  great  authority  under  Candace,  queen  of  the  Ethiopians,  who 
had  the  charge  of  all  her  treasure,  and  had  come  to  Jerusalem  for 
to  worship,  was  returning,  and,  sitting  in  his  chariot,  read  Esaias 
the  Prophet."  In  ancient  times,  there  were  two  countries  known 
by  the  name  of  Ethiopia  ;  the  one  lying  south-east  from  Jerusalem, 
and  the  other  situated  in  Africa,  beyond  Egypt  and  Nubia.  That 
it  was  the  latter  of  which  this  devout  eunuch  was  a  native,  is  ma- 
nifest, both  from  constant  tradition,  and  from  the  name  of  his  mis- 
tress ;  for  the  queens  of  the  African  Ethiopia,  now  called  Abys- 
sinia, were  distinguished  by  the  name  of  Candace,  as  the  kings  of 
Egypt,  during  a  long  succession,  were  denominated  Pharaoh. 
This  man  was  a  proselyte  to  the  Jewish  religion.  It  is  evident 
that  he  was  not  considered  as  one  of  the  Gentiles,  because,  notwith- 
standing his  conversion,  they  are  not  said  to  have  been  called,  till 
Peter  afterwards  preached  the  gospel  to  Cornehus. 

It  may  excite  your  surprise,  that  a  person,  born  and  residing  in 
a  country  so  distant  from  Judea  as  Ethiopia  was,  should  have  en- 
joyed opportunities  of  gaining  such  an  acquaintance  with  the  law 
of  Moses,  and  the  proofs  of  its  divine  authority,  as  had  prevailed 
upon  him  to  submit  to  it.  But,  at  that  time,  the  Jews  were  dis- 
persed among  all  nations  ;  and  many  thousands  of  them  resided  in 
Egypt,  to  which  they  had  been  attracted  by  the  privileges  conferred 
upon  them  by  Alexander  the  Great,  and  his  successors,  to  whose 
government  it  was  subject.  From  Egypt  some  of  them  might 
have  passed  into  Ethiopia,  and  communicated  their  religion  to  the 
inhabitants.  According  to  the  account  of  the  Abyssinians  them- 
selves, the  queen  of  Sheba,  who  came  to  see  the  glory  of  Solomon, 
reigned  in  their  country.  Having  embraced  the  religion  of  that  il- 
kistrious  monarch,  she  introduced  it  into  her  own  dominions  ;  and 
it  continued  to  be  professed,  till  the  nation  was  converted  to  Christi- 
anity. The  prevalence  of  Jewish  customs  among  that  people  at 
present,  gives  some  countenance  to  this  relation  ;  and  certainly 
proves,  that  from  whatever  cause,  the  religion  of  Moses  Avas  once 
generally  adopted  by  them. 

The  Ethiopian  eunuch  was  a  person  of  distinguished  zeal  and 
devotion.  Notwithstanding  the  multiplicity  of  business  attached  to 
his  office,  and  the  high  rank  which  he  held  as  a  treasurer  of  the 
queen,  circumstances  which  generally  divert  the  minds  of  the  great 
from  religion,  and  make  them  regard  its  institutions  with  indiffer- 
18 


138  LECTURE   Xr. CHAPTER    VHI.    26 — 40. 

ence  or  contempt,  he  had  travelled  many  hundred  miles  through 
sandy  deserts,  to  worship  God  in  the  temple  of  Jerusalem.  At  the 
passover,  pentecost,  and  the  feast  of  tabernacles,  all  the  males  in 
Israel  were  commanded  to  appear  before  the  Lord,  in  the  place 
which  he  had  chosen.  Obedience  to  this  command  was  not  practi- 
cable, except  within  the  limits  of  a  small  country  such  as  Judea. 
Yet,  some  of  the  Jews  and  proselytes,  in  distant  regions,  who  were 
zealous  for  the  law,  and  were  permitted  by  their  circumstances,  oc- 
casionally visited  the  holy  city  at  those  stated  times,  to  join  with 
their  brethren  in  the  celebration  of  the  festivals,  and  to  offer  sacrifi- 
ces of  atonement  and  thanksgiving.  In  the  gospel  of  John,  we 
read  of  Greeks  who  had  come  to  worship  at  the  feast ;  on  the  day 
of  Pentecost,  there  were  assembled  devout  men  "  out  of  every  nation 
under  heaven  ;"  and  it -was  with  the  same  design  that  this  man  had 
come  from  the  kingdom  of  Ethiopia. 

The  manner  in  which  he  was  employed  in  his  return  is  a  farther 
proof  of  his  piety.  "  Sitting  in  his  chariot  he  read  the  Prophet 
Esaias."  It  is  not  commonly  by  this  expedient  that  men  of  rank 
relieve  the  tediousness  of  their  journies.  They  amuse  themselves 
with  the  shifting  scene  before  their -eyes,  or  with  meditating  schemes 
of  ambition  and  pleasure,  or  with  perusing  some  flimsy  production, 
the  oflfepring  of  a  superficial  understanding  and  corrupt  imagination, 
which  mingles  poison  with  the  entertainment,  and  while  it  stimu- 
lates the  passions,  silently  undermines  the  fortresses  of  virtue.  The 
Bible  is  proscribed,  as  too  grave  and  too  precise,  to  be  the  companion 
of  those  who  wish  to  enjoy  hfe  as  it  passes  away.  Yet  it  is  the 
best  enlivener  of  solitude,  the  most  faithful  guide  in  perplexity,  the 
fortifier  of  every  good  principle,  a  never-failing  auxiliary  in  tempta- 
tion, the  monitor  of  youth,  the  comforter  of  old  age,  the  light  of 
life,  and  the  only  surviving  hope  in  death.  The  sentiments  which 
it  inspires  ennoble  the  mind,  give  dignity  to  the  character,  and  con- 
duct to  true  happiness  in  this  world  and  the  next.  The  fulness  of 
Scripture  presents  a  pleasing  variety ;  and  the  events  which  it  re- 
cords are  better  fitted  to  awaken  the  great  and  tender  emotions 
of  the  soul,  than  the  transactions  of  human  society,  or  even  the  con- 
templation of  the  scenery  of  nature.  To  a  mind  capable  of  per- 
ceiving and  relishing  its  excellence,  the  word  of  God  will  be  a  sub- 
ject of  meditation  night  and  day.  In  the  intervals  of  business,  it 
will  recur  to  this  favourite  study  with  eagerness ;  and  imbibing  its 


LECTURE   XI. CHAPTER  VIII.    26 — 40.  139 

instructions  and  consolations,  will  forget  the  cares  and  troubles  of 
the  world. 

While  the  eunuch  was  reading  Esaias  the  Prophet,  "  the  Spirit 
said  unto  Philip,  Go  near,  and  join  thyself  to  this  chariot.  And 
Philip  ran  thither  to  him,  and  heard  him  read  the  prophet  Esaias, 
and  said,  Understandest  thou  what  thou  readest?"  In  our  age, 
when  the  pride  of  rank  exacts  from  inferiors  distant  respect,  and 
repels  every  attempt  to  approach  nearer  as  an  insult,  such  a  question 
would  be  considered  as  rude  and  impertinent,  and  would  be  an- 
swered with  a  frown,  or  contemptuously  disregarded.  But,  in  an- 
cient times,  there  was  a  more  familiar  intercourse  among  the  differ- 
ent classes  of  men  ;  and  the  great  were  addressed  in  a  style  of  free- 
dom very  remote  from  modern  manners.  The  passions  of  mankind 
are  at  all  times  the  same ;  but  the  artificial  forms  of  society  are  per- 
petually changing.  It  was  owing  to  the  simplicity  of  manners, 
which  still  prevails  among  eastern  nations,  that  this  blunt  question, 
proposed  to  a  courtier  riding  in  his  chariot,  by  a  stranger  walking 
on  foot,  and  probably  appearing  by  his  dress  to  be  a  common  man, 
was  heard  without  surprise,  and  was  answered  with  mildness. 
"  How  can  I,"  said  the  eunuch,  "  except  some  man  should  guide  me  ?" 

There  is  something  very  amiable  in  this  answer.  It  indicates  a 
mind  humble  and  docile.  By  a  proud  man  the  question  would 
have  been  resented  as  an  impeachment  of  his  understanding ;  for 
the  great  must  be  treated  by  others  as  their  superiors  in  wisdom,  as 
well  as  in  rank  and  authority.  The  Ethiopian  eunuch  frankly  ac- 
knowledged his  ignorance ;  and  instead  of  endeavoring  to  palliate 
it  by  the  pretext  that  he  had  not  considered  the  passage,  confessed 
his  inability  to  discover  its  meaning  without  assistance.  A  mind 
thus  conscious  of  its  infirmity  was  not  disposed,  hke  the  self-conceited 
Pharisees  and  Scribes,  to  cavil  at  the  doctrines  of  the  gospel,  but 
would  receive  instruction,  as  the  thirsty  earth  drinks  in  the  rain. 
The  same  unassuming  temper  must  be  formed  in  us  all,  before  we 
will  receive  the  law  from  the  mouth  of  Jesus  as  obedient  disciples. 
"  Verily  I  say  unto  you.  Except  ye  be  converted,  and  become  as 
httle  children,  ye  shall  not  enter  into  the  kingdom  of  heaven." 

It  is  not  uncommon  to  meet  with  persons,  who  aim  at  gratifying 
their  pride  by  an  appearance  of  humility,  and  make  a  show  of 
ignorance,  that  the  rapidity  with  which  they  seem  to  learn,  may 
excite  admiration.  That  the  ignorance  of  the  Ethiopian  eunuch 
was  not  affected,  is  evident  from  his  question  in  the  thirty-fourth 


140  LECTURE    XI. CHAPTER    Vlll.    26 — 40.   , 

verse.  "  I  pray  thee,  of  whom  speaketh  the  Prophet  this  ?  of  him- 
self, or  of  some  other  man  ?"  With  a  view  to  evade  the  argument 
from  this  prophecy  for  the  sufferings  of  the  Messiah,  the  Jews  have 
laboured  to  wrest  its  meaning  ;  and  have  apphed  it  sometimes  to 
one  person,  and  sometimes  to  another.  I  am  ignorant,  whether 
any  comments  of  this  nature  were  then  current  among  them,  and 
wiU  not  therefore  affirm,  that  the  eunuch  had  learned  from  them 
to  speak  in  this  doubtful  manner  of  the  prophecy.  There  is  no 
reason  to  suspect,  that  he  was  influenced  by  prejudice  against  Christ 
Perhaps,  he  was  unacquainted  with  his  history  and  his  name.  In 
the  companies  which  a  man  of  his  station  may  be  supposed  to  have 
frequented  in  Jerusalem,  the  subject  would  not  be  often  introduced, 
especially  as  Christianity  was  not  now  a  new  thing.  But  from 
whatever  cause  his  ignorance  proceeded,  it  must  excite  the  surprise 
of  every  reader.  It  seems  strange  and  unaccountable,  that  a  pas- 
sage, which  describes  with  such  minuteness  the  humiliation  and 
sorrows  of  our  Saviour,  should  have  been  so  unintelHgible  to  a 
devout  professor  of  the  Jewish  religion,  that  he  could  form  no  con- 
jecture respecting  the  person  to  whom  the  writer  referred.  We 
should  reflect,  that  prophecies,  whicli  are  perfectly  plain  after  they 
are  fulfilled,  may  have  been  attended  with  a  considerable  degree 
of  obscurity  prior  to  their  accomplishment.  While  the  event  has 
not  taken  place,  we  see  the  prediction  only  by  its  own  light,  which 
exhibits  the  object,  but  so  indistinctly,  as  not  to  show  its  exact  shape 
and  features.  Besides,  it  should  be  considered,  that  the  Jews,  rest- 
ing too  much  upon  the  figurative  language  of  the  Prophets,  had 
conceived  erroneous  ideas  of  the  Messiah  as  a  temporal  prince,  and 
of  his  kingdom  as  a  worldly  state.  They  never  dreamed  of  his 
suflferings,  and  the  passages  which  foretold  them  they  could  not 
understand.  When  our  Lord  informed  his  disciples,  that  he  should 
be  dehvered  into  the  hands  of  men,  "  they  understood  not  that  say- 
ing, and  it  was  hid  from  them  that  they  perceived  it  not."  And 
when,  on  another  occasion,  they  discovered  his  meaning,  they  were 
offended.  "  Then  Peter  took  him,  and  began  to  rebuke  him,  say- 
ing. Be  it  far  from  thee.  Lord  ;  this  shall  not  be  unto  thee."  It  is 
no  wonder  that  this  proselyte  could  not  perceive  the  sense  of  the 
prediction,  since  the  disciples  were  equally  ignorant  of  the  general 
subject,  till  they  were  instructed  by  their  Master,  and  by  the  event. 
The  passage  which  he  was  reading  when  Philip  joined  him,  was 
the  most  proper  which  could  have  been  found  in  the  Old  Testament, 


LECTURE    XI. CHAPTER    VIII.     26 40.  l4l 

for  explaining  to  him  the  character  and  the  rehgion  of  Christ.  It 
is  impossible  to  beUeve  that  he  Ughted  upon  it  by  accident ;  he  wag 
secretly  directed  to  it  by  that  invisible  hand,  which  was  stretched 
out  for  his  salvation.  He  might  have  opened  the  sacred  volume  at 
another  place  ;  and  perhaps  he  was  not  conscious  of  any  motive  for 
choosing  this  prophecy  in  particular.  But  what  men  call  accidents, 
are  firm  hnks  in  the  chain  of  providence.  There  is  no  such  thing 
as  contingence  in  the  world ;  chance  is  only  a  name  for  our  ignorance 
of  the  process  l)y  which  elfects  are  produced.  The  series  of  events 
proceeds  according  to  the  plan  settled  in  the  counsels  of  heaven. 
The  lot  tossed  in  the  lap,  and  drawn  at  a  venture,  assigns  to  ua 
that  portion  which  God  has  appointed  ;  an  arrow  shot  at  random 
pierces  the  bosom  which  he  has  destined  to  death  ;  the  sparrow  killed 
by  the  thoughtless  cruelty  of  children,  does  not  fall  to  the  ground 
unnoticed  by  his  eye  ;  nor  can  a  hair  of  our  heads  perish  without 
his  permission.  If  his  interference  extends  to  matters  so  minute, 
can  we  think  it  had  no  concern  in  the  selection  of  the  portion  of 
Scripture  which  the  eunuch  was  reading '/  Certainly  it  was  God 
who  pointed  out  the  text,  as  it  was  he  who  provided  a  preacher  to 
explain  it. 

The  place  of  the  Scripture  which  he  read  was  this  :  "  He  was 
led  as  a  sheep  to  the  slaughter,  and  like  a  lamb,  dumb  before  his 
shearer,  so  opened  he  not  his  mouth  :  in  his  humiliation  his  judg- 
ment was  taken  away  :  and  who  shall  declare  his  generation  ?  for 
his  life  is  taken  from  the  earth."  There  is  some  difference  between 
the  quotation  and  the  original  passage  in  Isaiah,  owing,  it  is  prob- 
able, to  the  former  being  taken  from  the  Greek  version  of  the  Old 
Testament.  The  design  of  this  Lecture  does  not  require  a  parti- 
cular explanation  of  it.  It  may  suffice  to  observe,  that  it  describes 
the  sufferings  of  the  Messiah,  which  he  endured  with  meekness  and 
resignation,  hke  a  sheep  quietly  following  the  person  who  leads  it 
to  death,  or  a  lamb  submitting  in  silence  to  be  robbed  of  its  fleece  ; 
and  declares,  that  he  was  condemned  through  the  injustice  of  men, 
and  by  violence  was  deprived  of  his  life. 

Such  was  the  passage  which  the  eunuch  was  reading  ;  and  the 
chapter  in  which  it  is  contained,  is  one  of  the  clearest  and  most 
affecting  prophecies  of  the  sorrows  and  death  of  our  Redeemer.  An 
occasion  so  favourable,  and  so  evidently  provided  by  heaven  itself, 
the  EvangeUst  could  not  permit  to  pass  unimproved.  "  Then 
Philip,"  who  at  the  desire  of  the  eunuch  had  ascended  his  chariot 


l42  LECTURE    XI. CHAPTER    VIII.    26 40. 

"  opened  his  moutli,  and  began  at  the  same  Scripture,  and  preached 
unto  him  Jesus."  The  sermon  was  worthy  of  the  text,  fraught 
with  heavenly  wisdom,  and  recommended  b}^  simple,  but  pathetic 
eloquence.  It  was  dictated  by  a  mind  enlightened,  and  a  heart 
animated,  by  the  Spirit  of  truth  and  love.  It  was  the  effusion  of  a 
soul  descanting  upon  its  favouiite  theme,  and  desirous  to  excite  in 
another  the  same  sentiments  of  affection  to  the  Saviour,  which  were 
so  strongly  felt  by  itself.  He  showed,  that  the  Prophet  speaks  neither 
of  himself  nor  of  another  man,  but  of  the^  Messiah ;  that  although 
his  reign  was  desci-ibed  in  splendid  imagery,  he  was  to  suffer  before 
he  entered  into  his  glory  ;  and  that  the  prophecies  were  fulfillecf'  in 
Jesus  of  Nazareth,  who  having  died  upon  the  cross  for  the  salvation 
of  men,  rose  from  the  grave,  and  was  now  exalted  "  as  a  Prince  and 
a  Saviour,  to  give  repentance  to  Israel,  and  forgiveness  of  sins." 
These  we  may  conceive  to  have  been  the  principal  topics  of  dis- 
course ;  and  the  preacher  was  not  more  interested  in  them  than  the 
hearer.  With  what  earnestness  did  ho  listen  to  these  new  and  sur- 
prising truths  !  How  did  he  wonder  at  his  former  ignorance,  and 
rejoice  in  the  light  which  now  shone  into  his  mind  !  We  read  of 
no  doubts,  of  no  ol^jections,  of  no  unseasonable  questions ;  but  with 
silent  acquiescence  he  hears  and  believes.  The  spirit  of  God  was 
working  in  his  heart.  The  courtier  receives,  with  devout  humility, 
the  instructions  of  the  Evangelist.  He  hears  his  voice  as  the  voice 
of  an  angel,  and  blesses  the  day  which  had  brought  them  together. 
The  effect  produced  by  the  discourse  of  Philip,  is  evident  from 
the  words  of  the  eunuch.  "  And  as  they  went  on  their  way,  they 
came  to  a  certain  water  ;  and  the  eunuch  said,  See,  here  is  water ; 
what  doth  hinder  me  to  be  baptized  ?"  The  Evangelist  had  given 
a  full  detail  of  the  religion  of  Christ,  comprehending  its  institutions 
as  well  as  its  doctrines.  Hence  the  new  convert  was  acquainted 
with  baptism.  The  preacher  was  Avise,  the  hearer  was  prompt  to 
learn,  and  the  Holy  Spirit,  by  illuminating  his  mind,  and  affecting 
his  heart,  enabled  him  to  make  rapid  advances  in  knowledge.  To 
every  person  in  similar  circumstances,  baptism  will  recommend  it- 
self on  several  accounts.  It  is  the  rite  by  which  we  publicly  recog- 
nise Jesus  Christ  as  our  Saviour,  and  dedicate  ourselves  to  his  ser- 
vice. It  is  the  sign  of  our  admission  into  the  society  of  his  disciples, 
in  consequence  of  which  we  visibly  become  "  fellow-citizens  with 
the  saints,  and  members  of  the  household  of  God."  It  is  a  seal  of 
the  covenant  of  grace,  a  confirmation  of  its  promises,  by  which 


LECTURE  XI, CHAPTER  VIII.    26 — 40.  143 

those  who  receive  it  in  faith  are  assured  of  the  remission  of  their 
sins,  and  of  their  right  to  all  the  blessings  Avhich  it  signifies.  The 
man,  therefore,  who  has  ^experienced  the  power  of  the  truth,  will 
set  a  high  value  upon  this  ordinance,  from  a  regard  to  the  authority 
which  enjoins  it,  and  to  the  important  purposes  which  it  is  intended 
to  serve.  He  will  come  forward  with  alacrity  to  profess  that  faith, 
which  is  the  source  of  his  peace  and  comfort,  and  to  devote  himself 
to  the  Saviour,  who  redeemed  him  with  his  blood.  He  will  esteem 
it  a  high  honour  to  be  numbered  with  the  children  of  God,  and  to 
be  admitted  to  communion  with  the  excellent  ones  of  the  earth. 
He  will  thankfully  accept  of  this  token  of  divine  love,  this  support 
of  his  faith,  of  which  he  may  afterwards  experience  the  benefit, 
amidst  the  temptations  of  Satan,  and  the  misgivings  of  his  own 
mind.  By  such  considerations  was  the  Ethiopian  eunuch  influ- 
enced, when  he  said  to  Philip,  "  See,  here  is  w^ater :  what  doth  hin- 
der me  to  be  baptized?"  There  is  a  becoming  modesty  in  his 
manner  of  soliciting  baptism.  He  does  not  demand  it  as  his  right ; 
but  while  the  question  is  expressive  of  earnest  desire,  he  leaves  the 
Evangelist  to  determine,  whether  he  was  worthy  of  so  high  a  priv- 
lege. 

"  Phihp  said.  If  thou  believest  with  all  thine  heart,  thou  mayest." 
Paith  is  the  qualification  for  baptism  prescribed  by  our  Saviour. 
^He  that  believeth,  and  is  baptized,  shall  be  saved."  To  adult 
«)ersons,  this  ordinance  should  not  be  administered,  till  they  are  in- 
structed in  the  principles  of  the  Christian  religion,  and  solemnly 
profess  that  they  believe  them.  It  is  only  faith  unfeigned  which 
gives  any  man  a  right  to  the  ordinance  in  the  sight  of  God.  It  is 
incumbent,  therefore,  upon  those  to  whom  the  administration  of  it 
is  committed,  to  act  with  much  caution,  lest  they  should  be  imposed 
upon  by  the  arts  of  hypocrisy,  to  compare  the  profession  of  faith 
with  the  practice,  the  only  criterion  by  which  we  can  judge  of  its 
nature,  and  never  to  proceed  without  satisfactory  evidence  of  the 
sincerity  of  the  candidate.  Of  the  prudence  which  ought  to  be  ex- 
ercised to  preserve  the  fellowship  of  the  Church  in  purity,  and  to 
guard  the  institutions  of  the  gospel  against  profanation,  we  have  an 
example  in  the  conduct  of  Philip.  "  If  thou  believest  with  all  thine 
heart,  thou  mayest."  This  was  an  appeal  to  his  conscience,  as 
there  was  not  leisure  to  ascertain  the  genuineness  of  his  faith  in 
any  other  way. 

The  eunuch  replied,  "  I  believe  that  Jesus  Christ  is  the  Son  of 


144  LECTURE   XI. CHAPTER   VIII.    26 — 40. 

God."  This  confession  of  faith  is  short,  but  comprehensive.  It 
may  be  resolved  into  two  propositions ;  that  Jesus  is  the  Messiah, 
and  that  he  is  the  Son  of  God.  Tlie  first  is  imphed  in  his  calhng 
our  Saviour  Christ,  which  is  of  the  same  import  with  Messiah ;  for 
although  that  Avord  has  been  since  used  as  a  proper  name,  it  was 
then  always  employed  as  a  title  of  office.  The  ancient  Church  be- 
lieved in  the  Messiah,  expecting  salvation  through  a  person  whom 
God  would  send  in  his  own  time,  to  redeem  them  from  sin  and 
death.  This  general  faith  was  no  longer  sufficient.  The  promised 
Redeemer  had  come  into  the  world  ;  and  a  particular  acknowledg- 
ment of  him,  to  the  exclusion  of  every  other,  was  requued  from  all 
to  whom  the  gospel  was  published.  The  second  proposition  is  de- 
livered in  express  terms,  "  Jesus  Christ  is  the  Son  of  God."  The 
divinity  of  the  Messiah  is  a  fundamental  doctrine  in  the  religion  of 
Christians,  and  was  an  article  of  faith  under  the  former  dispensa- 
tion. The  blood  of  a  man  could  not  have  washed  away  the  sins 
of  the  world  ;  the  wisdom  of  a  man  could  not  have  enlightened  the 
Church ;  the  power  of  a  man  could  not  have  rescued  us  from  the 
yoke  of  our  enemies,  and  defended  us  against  their  assaults.  This 
truth,  so  important  in  itself,  and  so  intimately  connected  with  the 
other  truths  of  the  gospel,  is  now  denied  and  blasphemed  by  the 
Jews ;  and  there  is  evidence  in  the  New  Testament,  that,  so  early 
as  the  time  of  our  Saviour,  they  were  beginning  to  abandon  it. 
Manhood  and  divinity  seemed  to  them  to  be  incompatible.  The 
faith  of  this  new  convert,  with  respect  to  the  person  of  the  Messiah, 
was  sound.  He  beheved  the  Son  of  Mary  to  be  the  Son  of  God,  a 
partaker  of  the  divine  nature,  as  well  as  of  the  human  ;  and  as- 
sented to  the  creed  of  the  ancient  Church,  expressed  in  the  follow- 
ing terms  of  joy  and  triumph.  "  Lo !  this  is  our  God,  we  have 
waited  for  him,  and  he  will  save  us :  this  is  the  Lord,  we  have 
waited  for  him,  we  wall  be  glad,  and  rejoice  in  his  salvation." 

The  confession  of  faith  made  by  the  Ethiopian  eunuch  is  remark- 
able for  its  simplicity.  The  articles  are  few,  and  are  expressed 
without  circumlocution,  or  variety  of  phrase.  It  would  have  been 
well  for  the  Church,  if  lier  creed  could  have  remained  equally  plain 
and  unembarrassed.  But  the  introduction  of  heresies  has  rendered 
it  necessary  to  state  the  opposite  truths  with  precision ;  and  the  dis- 
honest arts  of  heretics  have  com.pelled  their  antagonists  to  counter- 
act their  attempts  to  corrupt  and  disturb  the  Church,  by  a  full  and 
guarded  exposition  of  the  faith.     They  who  are  loudest  in  exclaim- 


LECTURE   XI. — en  AFTER  VIII.    26 — 40.  145 

ing  against  creeds  and  confessions,  as  encumbered  with  unneces- 
sary articles,  and  as  a  restraint  upon  freedom  of  inquiry,  are  the 
very  persons  who  have  caused  the  evil  of  which  they  complain. 
We  must  lengthen  our  line  as  that  of  the  enemy  is  extended,  that 
we  may  encounter  him  on  equal  terms,  and  wrest  the  victory  out 
of  his  hands. 

The  confession  now  made  being  satisfactory,  "  they  went  down 
both  into  the  water,  both  Philip  and  the  eunuch  ;  and  he  baptized 
him."  Those  who  understand  the  original  language  need  not  to 
be  told,  that  tlie  phrase,  translated  "  to  go  down  into  the  water," 
does  not  import  that  they  waded  into  it,  for  the  purpose  of  baptizing 
the  eunuch  by  immersion.  It  necessarily  implies  no  more  than 
that  they  went  close  to  it.  With  whatever  confidence  some  affirm, 
that  immersion  was  the  primitive  mode  of  baptizing,  there  is  no  evi- 
dence in  the  New  Testament  in  favour  of  that  practice.  Cases  are 
mentioned,  in  which  it  seems  incredible  that  the  body  was  dipped 
in  water,  as  when  thousands  were  baptized  in  the  midst  of  a  city, 
and  families  were  baptized  in  their  own  houses  at  midnight.  This, 
however,  is  not  the  only  instance  in  which  some  men  readily  believe 
that  things  might  have  been  done  long  ago,  which  they  would  not 
hesitate  to  pronounce  impracticable  in  the  present  times.  The 
water  in  baptism  is  intended  to  be  a  sign  of  the  Spirit.  Now, 
among  all  the  passages  which  describe,  in  metaphorical  terms,  the 
communication  of  the  Spirit,  there  is  not  one  which  alludes  to  im- 
mersion. The  language  of  the  Scripture  uniformly  refers  to  that 
mode  of  applying  water  which  is  practised  in  our  Churches.  The 
Holy  Ghost  is  said  "  to  fall  upon  men,"  "  to  be  poured  out  upon 
them,"  "  to  be  shed  upon  them,"  "  to  be  sprinkled  upon  them." 
These  expressions  God  has  selected  as  the  most  proper  to  signify 
the  communication  of  his  influences.  Is  it  not  then  strange  to  im- 
agine, that  a  religious  rite,  and  the  language  of  Scripture,  although 
both  intended  to  give  information  upon  the  same  subject,  bear  no 
resemblance  to  each  other,  and  convey  quite  different  ideas  ?  Ac- 
cording to  the  practice  of  sprinkling,  Scripture  and  the  symbolical 
action,  harmonize  ;  according  to  the  practice  of  immersion,  Scrip- 
ture suggests  one  idea,  and  the  action,  anotlier  perfectly  opposite. 
Such  discordance  should  not  be  hastily  imputed  to  him,  who  is 
"  wonderful  in  counsel,  and  excellent  in  working."  With  relation 
to  the  present  case,  tradition  and  modern  travellers  inform  us,  that 
the  water,  to  which   Philip  and  the  eunuch  went  down,  was  a 

19 


146  LECTURE    XI. — CHAPTER    VIII.     26 — 40. 

spring  or  well,  at  which  baptism  could  be  administered  v  nly  by 
sprinkUng. 

It  would  have  been  natural  for  so  young  a  disciple,  to  wish  that 
his  spiritual  teacher  should  remain  with  him,  to  instruct  him  more 
fully  in  the  doctrines  of  the  gospel,  and  to  fortify  his  mind  against 
temptations  to  abandon  the  faith.  A  person  just  initiated,  seemed 
too  inexperienced  to  be  trusted  alone.  But  the  wisdom  of  Jesus 
Christ  had  otherwise  determined.  He  was  able,  without  the  min- 
istry of  Philip,  to  carry  on  and  to  perfect  the  good  work  which  he 
had  begun.  The  eunuch  was  now  possessed  of  that  fa-th,  which, 
terminating  upon  the  Saviour  himself,  maintains  an  intercourse 
with  him,  by  which  the  life  of  the  soul  is  preserved  and  cherished, 
"  When  they  were  come  up  out  of  the  water,  the  Spirit  of  the  Lord 
caught  away  Philip,  that  the  eunuch  saw  him  no  more."  We  are 
not  able,  perhaps,  to  assign  the  reason  of  this  sudden  separation ; 
but  the  event  served  to  establish  the  faith  of  the  Ethiopian,  to 
which,  at  the  first  view,  it  seems  not  to  have  been  favourable.  As 
a  miracle,  it  added  the  sanction  of  heaven  to  the  doctrine  of  Philip, 
and  exhibited  ocular  demonstration  of  the  truth  of  all  that  he  had 
said  relative  to  the  miracles  of  Christ,  and  the  extraordinary  powers 
conferred  upon  the  Apostles  and  Evangelists. 

Accordingly,  the  faith  of  the  new  convert  was  not  shaken,  nor 
was  his  mind  in  any  degree  disquieted,  by  the  unexpected  loss  of 
the  company  of  Philip.  We  are  informed,  that  "  he  went  on  his 
way  rejoicing."  And  surely  no  man  ever  had  better  reason  to  be 
happy.  He  had  found  the  Messiah,  the  desire  of  all  nations  ;  he 
had  been  admitted  to  partake  of  the  blessings  of  salvation ;  his  soul 
was  full  of  the  consolations  of  God,  and  of  the  hope  of  immortality. 
No  doubts  now  perplexed  his  mind.  The  Scriptures  were  unveiled ; 
and  the  wonders  of  redemption,  which  were  unfolded  to  his  view, 
transported  him  with  admiration  and  gratitude.  His  lips,  we  may 
believe,  gave  utterance  to  the  feelings  of  his  heart ;  and  the  desert, 
through  which  he  passed,  was  enlivened  with  the  songs  of  salva- 
tion. In  this  happy  frame,  "  he  went  on  his  w^ay,"  hastening  back 
to  his  own  country,  to  impart  the  joyful  tidings  to  his  friends,  and 
to  recommend  his  new  faith  by  the  practice  of  every  virtue.  Had 
he  returned  to  Jerusalem,  he  would  have  enjoyed  the  society  of  the 
Apostles  and  disciples ;  but  Ethiopia  was  the  theatre  on  which  Pro- 
vidence had  appointed  him  to  act ;  and  no  man  can  so  effectually 
prove  the  sincerity  of  his  conversion,  and  so  successfully  promote 


LECTURE    XI.    CHAPTER   VIII.    26 — 40.  147 

the  cause  of  religion,  as  by  acquitting  himself,  in  his  proper  station, 
with  the  spirit  and  temper  of  a  Christian,  "  Let  every  man  abide 
in  the  same  calling  wherein  he  is  called.  Brethren,  let  every  man 
wherein  he  is  called,  therein  abide  with  God." 

I  conclude  with  the  following  observations. 

First,  The  Lord  knows  "  them  that  are  his,"  and  will  in  due  time 
call  them  to  the  enjoyment  of  salvation.  Whatever  obstacles  are 
opposed  to  their  salvation,  and  however  far  they  have  wandered 
from  God,  his  grace  will  overtake  them,  and  accomplish  its  designs. 
This  observation  is  illustrated  by  the  history  before  us.  It  does  not 
appear,  that  in  Jerusalem  the  Ethiopian  eunuch  had  heard  any 
thing  about  Christ.  He  had  now  left  that  city,  and  had  advanced 
so  far  in  his  journey,  that  he  was  entering  into  countries  where  the 
good  news  of  salvation  had  not  been  published.  He  was  passing 
the  boundary  which  separated  light  from  darkness,  and  returning 
without  the  knowledge  of  the  Saviour,  to  his  own  land,  where  he 
could  not  have  obtained  it  by  ordinary  means.  At  this  critical 
moment,  a  minister  of  Jesus  was  sent,  by  the  special  direction  of 
the  Spirit,  to  speak  words  by  which  his  soul  should  be  saved.  "The 
election  shall  obtain,  although  the  rest  be  blinded."  God  will  either 
cause  the  gospel  to  be  preached  in  the  places  where  his  elect  reside, 
or  he  will  bring  them  into  a  new  situation,  in  which  they  shall  enjoy 
the  dispensation  of  it. 

The  second  observation  suggested  by  this  passage,  relates  to  the 
irresistible  efficacy  with  which  the  word  of  God,  accompanied  with 
the  influences  of  the  Spirit,  operates  upon  the  soul.  "  It  is  quick 
and  powerful."  It  may  be  compared  to  the  lightning,  which,  in  the 
twinkhng  of  an  eye,  flies  from  the  one  end  of  heaven  to  the  other. 
Sudden  conversions,  indeed,  should  be  carefully  examined,  lest  they 
be  only  deceitful  appearances ;  but  they  should  not  be  considered 
as  impossible.  In  every  case,  the  transition  from  death  to  life  is 
instantaneous,  although  in  some  there  may  be  a  long  preparatory 
process.  This  moment,  the  man  of  Ethiopia  is  so  ignorant,  that 
he  cannot  determine  whether  Isaiah,  in  one  of  the  clearest  passages 
of  his  writings,  speaks  of  himself  or  of  some  other  person.  The 
next,  he  perceives  the  prophecy  to  be  a  description  of  the  Messiah 
fulfilled  in  the  sorrows  and  death  of  Jesus  of  Nazareth,  whom  he 
therefore  acknowledges,  with  faith  and  joy,  as  his  Saviour,  The 
works  of  God  do  not,  hke  those  of  man^  require  time  to  bring  them 


148  LECTURE   XI.    CHAPTER   VIII.    26 — 40. 

to  perfection.  His  almighty  word  creates,  or  makes  something  star-* 
out  of  nothing.  "  He  speaketh,  and  it  is  done  ;  he  commandeth, 
and  it  standeth  fast." 

In  the  last  place,  the  saving  knowledge  of  Jesus  Christ  wuU  dis- 
pose those  who  are  possessed  of  it  to  submit  to  his  authority.  No 
sooner  was  ihe  Ethiopian  eunuch  enlightened,  than  he  professed  a 
desire  to  dedicate  himself  in  baptism  to  the  service  of  his  Redeemer. 
You  believe  that  Jesus  is  the  Christ.  You  therefore  believe,  that  he 
is  not  only  a  Priest  to  die  for  your  sins,  but  a  Prophet  to  teach  you 
the  way  of  God,  and  a  Lord  to  govern  you.  In  all  these  offices  you 
will  acknowledge  him,  if  your  faith  is  sincere.  But  if  there  is  any 
of  them  with  which  you  are  dissatisfied  ;  if  you  would  disjoin  one 
from  another,  seeking,  for  example,  to  be  saved  from  wrath  by  his 
blood,  while  you  have  no  desire  to  be  delivered  from  the  dominion 
of  sin  by  his  power,  know  that  Christ  is  not  divided,  and  that  the 
impious  attempt  betrays  ignorance  or  hatred  of  his  character.  He 
who  comes  to  Jesus,  must  resolve  "  to  take  his  yoke  upon  him  ;" 
and  if  any  of  you  say  in  your  hearts,  or  in  your  conduct,  "  We  will 
not  have  this  man  to  reign  over  us,"  beware  of  the  vengeance  with 
which  he  will  vindicate  his  insulted  authority.  "  Those  mine  ene- 
mies, which  would  not  that  I  should  reign  over  them,  bring  hither, 
and  slay  them  before  me." 


LECTURE  XII. 


THE    CONVERSION    OF    PAUL. 


Chap  ix.  1—22. 

The  man,  whose  conversion  is  the  subject  of  the  present  Lecture, 
has  been  aheady  mentioned  in  this  history ;  and  the  incidental  hints 
respecting  his  sentiments  and  conduct,  give  a  very  unfavourable 
idea  of  his  character.  Young  in  years,  he  discovered  no  symptom 
of  that  geneiKJUs  spirit,  and  that  tenderness  of  feeling,  which  are 
expected  before  the  heart  is  narrowed  and  hardened  by  commerce 
with  the  world  ;  but  with  an  insensibility,  which  is  the  ordinary 
result  of  confirmed  prejudices,  and  repeated  crimes  against  humanity, 
he  beheld,  with  approbation,  the  cruel  death  of  a  righteous  man. 
His  zeal  hurried  him  on  to  take  an  active  part  in  the  persecution 
of  the  Church  ;  and  "  entering  into  every  house,  and  haling  men 
and  women,  he  committed  them  to  prison."  From  this  specimen, 
what  could  the  disciples  prognosticate  but  hostility  protracted  during 
life,  and  augmenting  in  fury,  as  its  objects  multiphed,  and  its  san- 
guine hopes  of  success  v/ere  disappointed  ?  The  most  perspicacious 
eye  could  perceive  no  trait  in  his  character,  from  which  a  change 
might  be  predicted.  It  could  still  less  have  been  foreseen,  that  this 
man  ghould  ere  long  be  a  preacher  of  the  faith,  which  he  was  so 
eager  to  destroy.  But  in  the  plastic  hands  of  the  Almighty,  the 
powers  of  mind,  and  the  qualities  of  matter,  are  passive  and  pliant. 
With  the  rudest  and  most  untoward  materials,  he  can  rear  a  fabric, 
admirable  in  its  contrivance,  beautiful  in  its  construction,  and  accom- 
modated to  the  most  valuable  purposes.  It  is  his  glory  still  to  call 
a  magnificent  world  out  of  chaos  ;  it  is  his  pleasure  to  display  the 
sovereignty  and  power  of  his  grace,  upon  the  most  unhkely  and 
forbidding  subjects. 

When  we  read,  in  the  beginning  of  this  chapter,  that  "  Saul,  yet 


150  LECTURE   XU. CHAPTER    IX.     I 22. 

breathing  out  threatenings  and  slaughter  against  the  disciples  of  the 
Lord,  went  vuito  the  high-priest,  and  desired  of  him  letters  to  Da- 
mascus to  the  synagogues,  that  if  he  found  any  of  this  way,  whe- 
ther they  were  men  or  women,  he  might  bring  them  bound  unto 
Jerusalem  :"  we  recognise  the  same  spirit  which  had  cordially  con- 
sented to  the  murder  of  Stephen.  The  expression  used  by  Luke  is 
descriptive  and  animated.  "He  breathed  out  threatenings  and 
slaughter."  The  persecution  of  the  inoffensive  disciples  was  the 
continual  subject  of  his  thoughts ;  his  conversation  was  filled  with 
invectives  and  menaces  against  them ;  and  to  harass  and  destroy 
them  was  the  chief  pleasure  of  his  life.  Jerusalem,  populous  as  it 
was,  furnished  too  narrow  a  range  for  his  impatient  and  indefat- 
igable zeal.  The  havock  which  he  had  already  made,  served  only 
to  whet  his  eagerness ;  and  he  longed  for  an  opporttmity  of  more 
extensive  mischief,  that  he  might  diffuse  the  fame  of  his  implacable 
hatred  to  the  religion  of  Christ. 

In  Damascus,  the  capital  of  Syria,  it  appears  that  the  gospel  had 
made  considerable  progress.  There  the  disciples  multiplied  under 
the  })rotection  of  the  laws,  or,  at  least,  not  disturbed  by  the  civil  au- 
thority. It  must  have  been  the  flourishing  state  of  Christianity  in 
Damascus,  which  attracted  the  notice  of  Saul  to  a  place  so  remote. 
He  applied  to  the  high-priest  for  letters  to  the  synagogues,  empower- 
ing him  to  demand  the  surrender  of  such  Jews  as,  by  embracing 
the  new  doctrine,  had  incurred  the  guilt  of  apostasy  from  the  re- 
ligion of  Moses.  Damascus  Avas  in  a  foreign  country,  and  under 
a  different  government ;  but  the  high-priest  claimed  a  jurisdiction 
over  all  persons  belonging  to  the  Jewish  Church,  wherever  they 
resided,  and  seems  to  have  been  permitted  to  exercise  it,  by  Aretas 
the  king.  The  offenders  Saul  was  to  bring  to  Jerusalem,  because 
there  only  it  was  competent  to  the  high-priest  to  punish  them,  or  be- 
cause it  was  necessary  that  they  should  be  tried  by  the  Sanhedrim, 
and  the  example,  it  was  hoped,  would  terrify  those  at  Jerusalem, 
who  yet  remained  obstinate  heretics. 

Having  procured  such  letters  as  he  wished,  Saul  set  out  on  his 
journey,  and,  we  may  be  certain,  suffered  neither  curiosity  nor  in- 
dolence to  detain  him  on  the  road.  His  heart  was  too  deeply  inter- 
ested in  his  commission  to  admit  of  any  delay  in  executing  it.  Al- 
ready he  had  approached  near  to  Damascus,  and  perhaps  within 
sight  of  its  walls,  when,  in  a  very  unexpected  manner,  his  progress 
was  arrested      God  often  permits  the  wicked  to  carry  on  their  de- 


LECTURE    XII.    fllAPTER    IX.     1 22.  151 

signs  till  they  are  on  the  eve  of  being  accomphshed,  when  he  sud- 
denly interposes  to  defeat  them,  in  judgment  or  in  mercy.  He 
either  overwhelms  the  builder  under  the  ruins  of  his  edifice,  or  makes 
him  abandon  his  impious  project,  and  consecrate  his  time  and  tal- 
ents to  the  service  of  the  sanctuary. 

Before  we  consider  the  account  of  the  conversion  of  Saul,  it  will 
be  proper  to  make  a  few  observations  upon  the  extraordinary  means 
by  which  it  was  effected.  Jesus  Christ  did  not  call  him  by  the 
ministry  of  any  Apostle  or  Evangelist;  and  he  called  him,  when, 
instead  of  attending  upon  the  ordinances  of  religion,  he  was  en- 
gaged in  a  scheme  of  persecution.  The  laws  of  nature  and  of 
grace  are  nothing  but  the  order,  according  to  Avhich  God  exerts  hi.s 
power  in  the  production  of  physical,  moral,  and  spiritual  effects. 
Creatures  are  obliged  to  conform  to  that  order;  but  the  Creator- 
may  step  aside  from  it,  when  any  end,  worthy  of  his  wisdom,  is  to 
be  gained.  Miracles  are  deviations  from  the  laws  of  nature ;  and 
such  conversions  as  that  of  Saul,  are  deviations  from  the  laws  of 
grace.  When  the  world  was  created,  the  power  of  God  was  neces- 
sarily exercised  in  a  different  manner  from  that  in  which  it  is  exer- 
cised in  the  ordinary  government  of  it.  It  is  not  surprising,  there- 
fore, that  when  the  Christian  Church,  which  is  represented  in  the  Old 
Testament  as  a  new  and  more  glorious  creation,  was  founded,  divine 
grace  should  have  adopted  some  unusual  methods  of  accomplishing 
its  designs.  But  as  no  man  of  a  sound  mind  will  infer  from  miracles, 
that  he  may  safely  disregard  the  established  order  of  nature,  and  ex- 
pect, for  example,  to  be  cured  of  an  inveterate  disease  by  a  word,  or  to 
be  fed  with  manna  from  heaven  ;  so  the  history  before  us  gives  no  en- 
couragement to  hope,  that  while  men  are  neglecting  and  despising 
the  instituted  means  of  salvation,  God  will  employ  visions  and  revela- 
tions to  awaken  and  convert  them.  The  case  of  Saul  affords  no 
precedent,  except  as  it  shows  the  freeness  of  divine  grace,  to  pre- 
serve the  convinced  sinner  from  despair.  This  is  the  only  use 
which  we  are  directed  to  make  of  it.  "  Howbeit,  for  this  cause  I 
obtained  mercy,  that  in  me  first,  Jesus  Christ  might  show  forth  all 
long-suffering,  for  a  pattern  to  them  which  should  hereafter  believe 
on  him  to  life  everlasting." 

"  And  as  he  journeyed,  he  Cclme  near  Damascus ;  and  suddenly 
there  shined  round  abcut  him  a  hght  from  heaven."  The  light 
was  instantaneous  ;  not  hke  that  of  the  sun,  for  the  full  splendour 
of  which  we  are  prepared  by  the  gradual  illumination  of  the  atmos- 


152  LECIURE   XII. CHAPTER    IX.     1 — 22. 

pheie,  as.  he  approaches  the  horizon,  but  Hke  the  lightning  which, 
bursting  from  the  clouds  amidst  tlie  darkness  of  the  night,  dazzles 
and  confounds  us.  Its  brightness  was  unusual,  as  Paul  himself 
informs  us  in  his  speech  to  Agrippa.  "  At  mid-day,  O  king,  I  saw 
in  the  way  a  light  from  heaven,  above  the  brightness  of  the  sun, 
shining  round  about  me,  and  them  that  journeyed  with  me."  It 
must  have  been  different  from  any  light  with  which  we  are  ac- 
quainted ;  for  when  the  sun  is  in  the  meridian,  and  shining  in  a 
cloudless  sky,  lightning  itself  would  scarcely  be  perceptible.  It  was 
a  signal  of  the  approach  of  the  Son  of  God,  "  who  looketh  on  the 
sun,  and  it  shineth  not,  and  sealeth  up  the  stars." 

Paul  tells  us,  in  one  of  his  Epistles,  that  '•  last  of  all,  Christ  was 
seen  of  him  also,  as  of  one  born  out  of  due  time  ;"  and  asks,  in  an- 
other place,  "  Have  I  not  seen  Jesus  Christ  our  Lord  ?"  In  tl)e 
seventeenth  verse  of  this  chapter,  Ananias  says,  that  "  Jesus  ap- 
peared unto  him  in  the  way  as  he  came."  From  these  passages 
we  conclude,  that  it  was  on  this  occasion  that  he  was  favoured  with 
a  sight  of  the  human  nature  of  our  Saviour,  by  which  he  was  qual- 
ified to  be  a  witness,  with  the  other  Apostles,  of  his  resurrection  and 
exaltation.  We  are  ignorant  of  the  means  by  which  Saul  was  en- 
abled to  see  him. 

Such  was  the  effect  of  this  vision,  or  of  the  dazzling  brightness 
with  which  he  was  surrounded,  that  he  fell  to  the  earth.  The 
shock  was  too  violent  for  his  bodily  frame,  and  his  mind  was  seized 
with  terror.  A  flash  of  lightning  strikes  awe  into  the  stoutest  heart. 
Man  is  alarmed  at  any  occurrence  which  reminds  him  of  a  power 
superior  to  his  own,  that  could  crush  his  puny  strength ;  he  looks 
with  dismay  at  those  appearances,  which,  being  out  of  the  ordinary 
course  of  nature,  seem  to  portend  the  interference  of  the  Deity,  to 
inflict  vengeance  upon  the  guilty.  Thus  we  see  the  proud  and  un- 
relenting persecutor  lying  prostrate  on  the  earth.  What  now  can 
we  expect,  but  that  a  sentence  of  perdition  shall  be  issued  against 
him,  and  executed  upon  the  spot  ?  Bat  mercy  had  cast  him  down, 
that  it  might  raise  him  up  again.  AVe  hear,  therefore,  only  the 
language  of  expostulation.  "  Saul,  Saul,  why  persecutcst  thou 
me?"  How  much  must  he  have  been  surprised  and  confoimded 
at  this  address  !  Never  could  he  have  suspected,  in  the  pride  of 
self-righteousness,  that  a  voice  from  heaven  would  accuse  him  of  an 
atrocious  crime,  or  that  his  present  conduct,  which  was  applauded 


LECTURE    XII. CHAPTER    IX.     1 22.  153 

as  a  pioof  of  ardent  zeal  for  the  glory  of  God,  would  subject  him  to 
•   the  charge  of  impiety. 

Saul  was  guilty  of  persecuting  Jesus,  because  he  defamed  his 
name,  and  made  every  effort  to  extirpate  his  rehgion.  We  say  that 
a  man  is  persecuted  after  his  death,  when  his  memory  is  loaded 
with  reproaches,  and  his  friends  are  subjected  to  ill-usage  on  his 
account.  Malignity  sometimes  continues,  in  the  blindness  of  its 
fury,  to  pursue  those  who  have  escaped  beyond  its  reach,  and  can- 
not be  disturbed  by  it  in  the  sanctuary  of  the  grave.  But  some- 
thing more  is  implied  in  the  charge  against  Saul.  Between  Jesus 
and  his  people  there  subsists  an  intimate  union.  They  are  one 
body  and  one  spirit.  Their  interests  are  mutual ;  their  joys  and 
afflictions  are  common.  What  is  done  to  them,  he  accounts  to  be 
done  to  himself,  whether  it  be  an  act  of  beneficence  or  of  mahce. 
The  contempt  and  cruelty,  of  which  they  are  the  objects,  he  con- 
siders as  a  personal  insult.  "  He  that  toucheth  you,  toucheth  the 
apple  of  his  eye."  His  love  to  them  makes  him  feel  the  injury  ; 
and  the  head  complains,  when  any  man  treads  upon  the  foot. 
"  Saul,  Saul,  why  persecutest  thou  me  ?" 

While  Jesus  accuses  Saul  as  his  persecutor,  he  deigns  to  expos 
iulate  with  him.  "  Why  persecutest  thou  me  ?  Whence  this  fu- 
rious zeal  ?  What  have  I  done  to  provoke  such  determined  hos- 
tility ?"  "  Lord !  why  didst  thou  condescend  to  reason  with  this 
man?  It  was  with  the  same  gracious  intention,  which  induces 
thee  still  to  reason  with  us,  whom  thou  mightest  overwhelm  at  once 
AAnth  confusion  and  ruin  ;  to  make  the  guilty  reflect  upon  their  con- 
duct, and  to  excite  them,  from  the  fear  of  thy  justice,  to  supplicate 
that  mercy  which  thou  art  willing  to  exercise." 

Saul  heard  the  voice,  but  did  not  know  from  whom  it  proceeded. 
He  therefore  said,  "  Who  art  thou.  Lord  ?"  It  was  a  question  not 
of  curiosity,  but  of  anxiety  and  terror.  "  Who  art  thou  whom  I 
have  offended?"  It  could  not  be  the  God  of  Israel,  for  whoi^'e 
law  he  was  zealous  even  above  his  countrymen ;  who  then  was 
this  person  whom  he  was  accused  of  persecuting  ?  The  voice  an- 
swered, "I  am  Jesus  whom  thou  persecutest."  Never  did  informa- 
tion more  unexpected  and  alarming  burst  upon  the  startled  ear. 
Jesus,  whom  the  Jews  had  crucified  as  the  vilest  of  malefactors, 
without  the  gates  of  their  city  ;  Jesus,  whom  Saul  believed  to  be  an 
impostor,  and  whose  name  he  had  never  mentioned  but  in  terms 
of  execration  ;  Jesus,  whose  helpless  followers  lie  had,  on  all  occa- 

?.0 


154  LECTURE    XII. CH AFTER    IX.      I 22 

cions,  treated  with  the  utmost  indignity  and  cruelty  ;  this  Jesus 
now  appeared  in  heavenly  glory,  and  was  recognised  by  his  furious 
persecutor,  in  the  act  of  going  to  Damascus  to  plague  and  destroy 
his  disciples,  as  the  Son  of  God,  and  the  exalted  Messiah. 

His  own  mind  w^ould  immediately  suggest  the  dangerous  and 
hopeless  nature  of  his  undertaking,  which  is  pointed  out  in  the  fol- 
lowing w^ords.  "  It  is  hard  for  thee  to  kick  against  the  pricks." 
This  is  a  proverbial  expression,  signifying,  that  the  design  in  which 
a  person  is  engaged  will  prove  abortive,  and  will  terminate  in  his 
ruin.  There  is  an  allusion  to  a  fierce  ungovernable  animal,  which 
kicks  at  sharp  spikes  of  iron,  and  while  it  vents  its  impotent  rage, 
destroys  itself.  What  has  been  the  result  of  the  frequent  per.*ccu- 
tions  to  which  the  Church  of  Christ  has  been  exposed  ?  Hypo- 
crites have  apostatised  ;  some  faithful  men  have  fallen  by  the  hands 
of  their  enemies  ;  others  have  been  grievously  harassed,  and  com- 
pelled to  leave  their  country  and  their  kindred  ;  but  the  immortal 
race  of  believers  remains,  and  will  continue,  in  defiance  of  the  ut- 
most exertions  of  the  w^orld.  What  has  been  the  fate  of  their  per- 
secutors ?  They  have  fallen  and  perished,  and  left  their  names  for 
a  proverb  and  a  curse.  "  God  is  known  in  her  palaces  for  a  refuge. 
For  lo,  the  kings  were  assembled,  they  passed  by  together.  They 
saw  it,  and  so  they  marvelled  ;  they  were  troubled,  and  hasted 
away.  Fear  took  hold  upon  them  there,  and  pain,  as  of  a  woman 
in  travail."  Had  Saul  been  permitted  to  go  on  in  his  career,  the 
disciples  in  Damascus  W'Ould  have  been  imprisoned,  spoiled  of  their 
goods,  banished,  and  murdered  ;  but  Christianity  would  have  main- 
tained itself  against  him,  and  his  confederates.  He  Avould  have 
been  foiled  in  the  unequal  contest ;  and,  sinking  into  eternal  per- 
dition, should  have  felt  how  vain  it  is  to  contend  wnth  superior 
power. 

Astonished  at  the  unexpected  discovery,  and  trembhng  from  a 
consciousness  of  his  crime  against  the  glorified  Saviour,  Saul  said, 
"  Lord  w^hat  wilt  thou  have  me  to  do  ?"  Where  is  now  the  fierce- 
ness of  the  persecutor  ?  Where  his  haughty  defiance  of  Jesus  of 
Nazareth  ?  These  sentiments  are  exchanged  for  profound  submis- 
sion. The  disarmed  foe  lies  at  the  feet  of  his  omnipotent  antago- 
nist, and  throws  himself  upon  his  mercy.  He  bows  to  his  sovereign 
authority.  Any  thing  which  the  supreme  arbiter  of  his  destiny 
shall  command,  he  is  ready  to  do  ;  any  thing  which  will  atone  for 
his  past  unprovoked  opposition.     All  his  strong  holds  are  cast  down ; 


LECTURE   XII. CHAPTER   IX.     : 22.  155 

all  his  lofty  imaginations  are  abased.  Formerly  he  beheved,  that 
he  was  contending  with  the  followers  of  an  impostor,  who  liad  paid 
the  forfeit  of  Iris  crimes  with  his  life  ;  but  he  finds  that  he  was  fight- 
ing against  that  ahiiighty  Lord,  to  whom  men  must  submit  or 
perish.  "  The  Lord  said  unto  him,  Arise,  and  go  into  the  city,  and 
it  shall  be  told  thee  what  thou  must  do."  Perhaps,  in  the  present 
state  of  his  mind,  he  could  not  have  given  attention  to  the  instruc- 
tions of  the  Saviour ;  and  his  situation  on  a  public  road,  and  in  the 
midst  of  his  unconverted  companions,  was  unfavourable.  It  was 
in  the  calm  and  leisure  of  privacy,  that  he  was  to  be  prepared  for 
the  important  services,  in  which  Jesus  purposed  to  employ  him. 

In  the  mean  time,  "  the  men  which  journeyed  Avith  him  stood 
speechless,  hearing  a  voice,  but  seeing  no  man."  There  seems  to 
be  a  contradiction  between  this  account,  and  that  which  is  given 
by  Paul  himself  in  the  twenty-second  chapter  ;  for  he  there  says, 
that  '•  they  that  were  with  Jiim  saw  indeed  the  light,  and  were 
afraid  ;  but  they  heard  not  the  voice  of  him  that  spake  to  him." 
The  accounts  are  easily  reconciled,  by  supposing  the  one  to  mean, 
that  they  heard  the  sovmd  of  the  voice,  and  the  other,  that  they  did 
not  distinguish  the  words.*  This  circumstance  amazed  them,  par- 
ticularly because  while  they  heard  a  voice,  they  "  saw  no  man ;" 
and  they  were  speechless  with  astonishment.  It  appears  from  the 
twenty-sixth  chapter,  that  they,  too,  fell  to  the  ground ;  but  they 
recovered  more  speedily  than  Saul,  upon  whom  a  stronger  impres- 
sion was  made  by  the  words  which  were  addressed  to  him. 

"And  Saul  arose  from  the  earth  ;  and  when  his  eyes  were  opened^ 
he  saw  no  man :  but  they  led  him  by  the  hand  and  brought  him 
into  Damascus.  And  he  was  three  days  without  sight,  and 
neither  did  eat  nor  drink."  Had  this  bhndness  been  the  natural 
effect  of  the  dazzling  hght,  his  fellow-travellers  would  have  been 
aflfected  in  the  same  manner.  It  was  a  temporary  punishment,  in- 
flicted by  the  power  of  Christ,  which  showed  how  easily  he  could 
have  struck  him  dead  upon  the  spot,  and  cast  his  guilty  soul  into- 
hell ;  and  taught  him  to  admire  and  praise  the  gracious  Redeemer^ 
who,  in  the  midst  of  wrath,  remembered  mercy  to  the  worst  of  his 
enemies.     Shut  up  to  his  own  reflections,  under  this  blindness,  he- 


*  The  passages  may  be  reconciled  in  a  differenl  way.  The  voice  which  they  heard, 
was  the  voice  of  Paul ;  but  they  did  not  see  the  person  whom  he  addressed.  The  voic©' 
which  ihey  did  not  hear,  was  the  voice  of  our  Saviour.     Buxtorfii  Catalecta.  CL. 


156  LECTURE    XII. CHArXER    IX.     1 22. 

was  engaged  in  exercises  so  solemn  and  interesting,  that  he  had 
neither  inclination  nor  leisure  to  attend  to  the  concerns  of  his  body. 
It  was  during  this  period,  that  that  process  of  conviction  was  car- 
ried on,  which  he  has  described  in  one  of  his  Epistles.  "  I  was 
alive  .without  the  law  once  ;  but  when  the  commandment  came, 
sin  revived,  and  I  died.  And  the  coiinnandment,  which  was  or- 
dained to  life,  I  found  to  be  unto  death.  For  sin,  taking  occasion 
by  the  conniiandment,  deceived  me,  and  by  it  slew  me."  When 
he  compared  his  former  life  with  the  holy  law  of  God,  which  he 
now,  for  the  first  time,  understood,  sins  past  reckoning  rose  to  his 
view  ;  he  discovered  the  most  frightful  depravity  in  his  heart ;  and 
his  Pharisaical  notions,  his  proud  confidence  in  his  own  righteous- 
ness, perished  as  a  dresiin.  Full  of  remorse,  and  shame,  and  fear, 
he  cried  with  the  penitent  publican,  "  God,  be  merciful  unto  me  a 
sinner."  It  was  during  this  period,  that  it  pleased  God  "  to  reveal 
his  Son  in  him"  as  the  Messiah,  who  had  brought  in  an  everlast- 
ing righteousness,  by  which  he  obtained,  through  faith,  that  peace 
of  mind  which  he  ever  afterwards  enjoyed.  It  was  during  this 
period,  that  he  was  instructed  in  the  knowledge  of  the  gospel  im- 
mediately by  Christ,  and  was  qualified  in  the  same  extraordinary 
manner,  in  which  he  had  been  called,  to  be  an  Apostle.  "  But  I 
certify  you,  brethren,  that  the  gospel  which  was  preached  of  me  is 
not  after  man.  For  I  neither  received  it  of  man,  neither  was  I 
taught  it,  but  by  the  revelation  of  Jesus  Christ."  Amidst  such 
distress  and  such  joy  ;  amidst  such  new  and  astonishing  views  as 
presented  themselves  to  his  opening  mind,  Saul  forgot  the  necessi- 
ties of  the  body.  All  this  time  was  spent  in  tears,  and  prayers,  and 
thanksgivings. 

The  following  verses  relate  the  cure  of  his  blindness,  his  admis- 
sion into  the  fellowsliip  of  the  disciples  by  baptism,  and  the  zeal 
and  courage  which  he  displayed  in  the  service  of  Christ. 

"  And  there  was  a  certain  disciple  at  Damascus,  named  Ananias, 
and  to  him  said  the  Lord  in  a  vision,  Ananias.  And  he  said.  Be- 
hold, I  am  here,  Lord."  This  is  the  language  of  a  faithful  disciple, 
who  only  waits  for  the  commands  of  his  Master,  that  he  may  obey 
them.  "  And  the  Lord  said  unto  him.  Arise,  and  go  into  the  street 
which  is  called  Straight,  and  inquire  in  the  house  of  Judas,  for 
one  called  Saul  of  Tarsus  :  for  behold  he  prayeth."  He  no  longer 
breathed  out  threatenings  and  slaughter  against  the  disciples; 
nothing  proceeded  from  his  lips  but  earnest  supplications  for  mercy. 


LECTURE    XII CHAPTEIl    IX.     1 22.  157 

This  circumstance  is  mentioned  to  encourage  Ananias  to  visit  him. 
However  wicked  a  man  may  have  formerly  been,  we  may  presume 
that  he  is  changed,  as  soon  as  we  learn  that  he  is  frequent  and  fer- 
vent in  prayer.  The  spirit  of  devotion  cannot  reside  in  the  same 
bosom  with  the  spirit  of  pride,  dissimulation,  injustice,  and  cruelty. 
The  one  will  expel  the  other.  "  He  hath  seen  in  a  vision  a  man 
named  Ananias,  coming  in,  and  putting  his  hands  on  him,  that  he 
might  receive  his  sight."  This  vision  was  intended  not  only  to 
comfort  Saul  in  his  distress,  but  to  prepare  him  to  receive  Ananias, 
as  a  messenger  of  Christ. 

Ananias,  when  first  addressed  by  our  Saviour,  answered,  "  I  am 
here,"  signifying  the  utmost  readiness  to  execute  his  orders ;  but  he 
hesitates  when  he  hears  his  commission.  "  Lord,  I  have  heard  by 
many  of  this  man,  how  much  evil  he  hath  done  to  thy  saints  at 
Jerusalem  :  and  here  he  hath  authority  from  the  chief  priests  to 
bind  all  that  call  on  thy  name."  "  Is  it  to  Saul  that  thou  sendest 
me '}  Is  it  thy  will,  that  I  should  go  and  deliver  myself  into  his 
hands?"  The  good  man  does  not  refuse  to  obey,  but  humbly  ex- 
presses his  apprehensions,  which  were  too  well  justified  by  the  past 
conduct  of  Saul.  Ananias  appears  not  to  have  known  what  had 
befallen  him  in  the  way. 

"  But  the  Lord  said  unto  him.  Go  thy  way  :  for  he  is  a  chosen 
vessel  unto  me,  to  bear  my  name  before  the  Gentiles,  and  kings, 
and  the  children  of  Israel  For  I  will  show  him  how  great  things 
he  must  suffer  for  my  name's  sake."  "  Lord  !  how  unsearchable 
are  thy  judgments,  and  thy  ways  past  finding  out !"  There  were 
Pharisees  in  Jerusalem,  who  weie  not  guilty  of  such  crimes  as 
Saul  ;  men  who  disbelieved  thy  religion,  but  did  not  persecute  thy 
followers  ;  who  were  restrained  by  a  sense  of  justice  and  humanity 
from  injuring  their  persons,  although  they  detested  their  error. 
These  thou  didst  pass  by,  and  leave  to  perish  in  ignorance ;  while 
to  this  man,  compared  with  whom  they  were  innocent,  a  man  who 
impiously  waged  war  with  thyself,  and  would  have  rejoiced  in  the 
utter  ruin  of  thy  cause,  thou  wast  pleased  to  exercise  pardoning 
mercy.  AVe  adore  the  sovereignty  of  thy  grace.  Thou  makest  of 
the  same  lump  one  vessel  to  honour,  and  another  to  dishonour. 
Thou  choosest  the  very  worst  of  mankind  as  the  fittest  objects  upon 
whom  to  display  thy  goodness,  that  the  disappointed,  confounded 
pride  of  man,  may  never  more  dare  to  stand  forth  as  the  rival  of 
thy  glory.     What  art  thou  not  able  to  do,  who  couldst  transform 


158  LECTURE    XII. CHAPTER    IX.    1 22. 

one  of  the  most  active  agents  of  Satan  into  a  zealous  and  successfu- 
minister  of  thy  kingdom  ;  and  couldst  make  the  hps  which  blas- 
phemed thee,  become  the  eloquent  heralds  of  thy  praise  ?  Never 
shall  we  despair  of  any  man,  however  far  advanced  in  the  career 
of  impiety,  after  we  have  seen  this  example  of  the  wonders  which 
thy  grace  can  perform." 

This  information  removed  the  doubts  of  Ananias,  who  hastened 
with  a  joyful  heart,  to  execute  his  commission.  "  And  Ananias 
went  his  way,  and  entered  into  the  house  ;  and  putting  his  hands 
on  him,  said.  Brother  Saul,  the  Lord  (even  Jesus  that  appeared  unto 
thee  in  the  way  as  thou  camest,)  hath  sent  me,  that  thou  njiglitest 
receive  thy  sight  and  be  filled  with  the  Holy  Ghost."  Grace  makes 
a  man  soon  forget  injurious  treatment ;  and  most  willingly  does  a 
Christian  pardon  those  whom  his  Lord  has  forgiven.  The  blas- 
phemies and  cruelties  of  Saul  are  remembered  no  more.  Ananias 
sees  in  him,  not  the  murderer  of  the  saints,  but  "  a  new  creature, 
created  in  Christ  Jesus  to  good  works  ;  and  he  salutes  him  by  the 
tompellation  of  brother,  bidding  him  welcome  to  the  privileges  of 
the  heaven-born  family.  By  the  imposition  of  his  hands,  Saul 
recovered  his  sight,  and  received  the  gifts  of  the  Spirit,  which  were 
necessary  to  qualify  him  for  the  Apostolical  office.  "And  innnedi- 
ately  there  fell  from  his  eyes  as  it  had  been  scales ;  and  he  received 
sight  forthwith,  and  arose,  and  was  baptized."  Thus  he  was 
received  into  the  communion  of  the  Church,  and  dedicated  to  the 
service  of  Christ. 

Saul  immediately  joined  himself  to  the  disciples,  and  openly  ap- 
peared as  the  friend  and  champion  of  the  truth.  "  And  straightway 
he  preached  Christ  in  the  synagogues,  that  he  is  the  Son  of  God  ;" 
in  the  same  synagogues  to  which  he  had  carried  letters  from  the 
high  priest,  requiring  them  to  deliver  up  to  punishment  those  by 
whom  this  truth  was  avowed.  So  powerful  were  his  arguments, 
that  the  Jews  were  confounded.  With  their  objections,  he  was 
well  acquainted,  for  they  had  been  often  urged  by  himself ;  but  he 
was  now  able  to  point  out  their  futility.  A  change  so  sudden  and 
so  great  was  beheld  with  astonishment.  "  All  that  heard  him  were 
amazed,  and  said,  "  Is  not  this  he  that  destroyed  them  which  called 
on  this  name  in  Jerusalem,  and  came  hither  for  that  intent,  that 
he  might  bring  them  bound  unto  the  chief  priests  !"  Some  would 
be  content  to  wonder  ;  others  were  stimulated,  by  offended  pride 
and  disappointed  bigotry,  to  revenge  ;  but  a  few,  we  may  believe. 


LECTURE   XII. CHAPTER  LX.     I 22.  159 

carefully  inquiring  into  the  cause  of  an  event  so  extraordinary,  per- 
ceived in  his  conversion  such  evidence  in  favour  of  the  gospel,  as 
prevailed  upon  them  to  imitate  his  example. 

The  conversion  of  Paul,  considered  in  all  its  circumstances,  pre- 
sents an  argument  of  great  strength  for  the  truth  of  Christianity. 
About  the  fact  itself  there  can  be  no  dispute  ;  and  the  only  question 
between  us  and  the  enemies  of  revelation  respects  the  conclusion 
to  be  deduced  from  it.  I  acknowledge,  that  a  change  from  one 
system  to  other  does  not,  in  every  case,  afford  evidence  against  the 
first,  and  in  favour  of  the  second,  because  the  change  is  often  the 
effect  of  fickleness,  of  passion,  of  self-interest,  or  of  vanity.  But 
when  a  man  forsakes  a  religion,  which  he  has  long  and  zealously 
supported,  and  goes  over  to  a  religion  which  he  has  long  and  zeal- 
ously opposed  ;  when  every  motive  of  honour,  profit,  and  personal 
safety,  is  on  the  side  of  the  former,  and  all  those  motives  operate 
against  the  latter  ;  and  when  his  character  is  such,  as  to  obviate 
any  suspicion  that  he  was  deceived  by  others,  or  imposed  upon  by 
his  own  imagination  ;  the  presumption  is  strong,  that  the  evidence 
in  favour  of  the  religion  which  he  has  adopted,  is  at  least  probable, 
and  deserves  to  be  carefully  examined.  The  zeal  of  Paul  for  the 
law  of  Moses  was  equalled  only  by  his  antipathy  to  the  gospel. 
Yet,  we  find  him  suddenly  changing  sides,  commencing  one  of  the 
boldest  and  most  active  propagators  of  the  gospel,  and  employing 
his  powers  of  reasoning  to  prove,  that  the  obligation  of  the  law  of 
Moses  was  annulled,  and  that  no  man  could  be  saved  by  the 
observance  of  it.  How  shall  we  account  for  this  revolution  in  his 
sentiments  and  conduct  ?  It  cannot  be  explained  by  any  of  the 
ordinary  principles  which  influence  the  determinations  of  men. 
The  reasons  for  continuing  in  the  Jewish  religion  were  various  and 
weighty.  It  was  the  religion  of  his  fathers,  which  they  had  received 
from  God  himself;  it  was  the  religion  of  his  country,  of  the  rulers 
and  great  men,  of  his  companions  and  friends  ;  it  was  the  religion 
which  opened  to  him  the  only  path  to  reputation  and  preferment ; 
it  was  the  religion  in  which  he  had  made  great  proficiency,  and  on 
which  were  founded  his  hopes  of  acceptance  with  God  ;  it  was  the 
religion  to  which  he  had,  in  the  most  decided  manner,  given  the 
preference,  and  which  he  could  not  renounce  without  acknowledg- 
ing himself  to  have  been  in  an  error,  and  incurring  the  censures 
and  reproaches  of  the  world.  Christianity  was  contrary  to  his 
Jewish  and  Pharisaical  prejudices  with  respect  to  the  character  of 


160  LECTURE    XII. CHAPTER   IX.     1 — 22. 

the  Messiah,  the  nature  of  his  kingdom,  and  the  plan  by  which  a 
sinner  is  justified  ;  was  embraced  chiefly  by  persons  in  the  lower 
ranks,  and  was  taught  by  illiterate  men  ;  was  proscribed  by  the 
laws,  and  persecuted,  so  that  whoever  professed  it  must  give  up  all 
hope  of  living  quietly  and  safely,  and  reckon  upon  ill-usage  of 
every  sort,  and  probably  in  the  issue,  a  violent  death  ;  and  would 
be  the  cause  of  peculiar  trouble  and  danger  to  him,  whom  the  Jews 
w^ould  unite  to  persecute  as  an  apostate  and  a  traitor. 

In  a  worldly  point  of  view,  the  change  from  Judaism  to  Chris- 
tianity was  highly  imprudent,  or  rather  w^ould  have  been  a  certain 
indication  of  madness.  But  Paul  was  not  mad ;  he  laboured 
under  no  disorder  of  mind,  which  might  have  led  him  to  extrav- 
agance of  conduct ;  he  was  not  a  visionary,  who  is  tlie  sport  of  the 
illusions  of  fancy,  nor  a  weak  man,  who  is  the  dupe  of  the  artifice 
of  others.  All  his  writings,  and  all  his  actions  subsequent  to4iis 
conversion,  show  him  to  have  been  a  man  of  sound  judgment,  of 
strong  intellectual  powers,  of  consummate  prudence,  and  of  steady 
principles.  He  was  not  one  of  those  inconstant,  restless  beings, 
who  run  through  every  form  of  religion.  He  never  made  but  one 
change,  and  he  persevered  in  it  amidst  the  severest  trials.  At  the 
time  when  he  was  converted,  his  mind  was  not  in  a  state  which 
disposed  it  to  receive  strange  and  unaccountable  impressions.  He 
was  not  troubled  with  remorse  for  any  crime  ;  he  was  not  apprehen- 
sive of  danger ;  he  was  not  labouring  under  bodily  infirmity ;  he 
was  not  in  solitude.  He  was  on  a  journey,  in  the  midst  of  his 
friends,  and  in  open  day ;  he  was  confident  of  the  goodness  of  his 
cause  ;  his  disbelief  of  Christianity,  and  his  determination  to  oppose 
it,  were  never  more  decided.  At  this  moment  his  views  of  the  gos- 
pel underwent  a  total  change.  His  hostility  to  it  ceased.  He  ac- 
knowledged Jesus  Christ  to  be  the  Son  of  God,  devoted  himself  to 
his  service,  accepted  of  one  of  the  highest  and  most  dangerous  offi 
ces  in  his  Church,  and  commenced  an  avowed  and  indefatigable 
advocate  of  his  cause. 

It  is  impossible,  I  think,  when  all  the  circumstances  are  consid- 
ered, to  account  for  this  conversion,  except  on  such  grounds  as  shall 
fully  establish  the  truth  of  the  gospel.  Nothing  could  have 
efiected  a  change  so  great,  so  sudden,  so  much  opposed  by  all  the 
feelings  of  human  nature,  ])ut  evidence,  which  the  mind  of  Paul 
was  unable  to  resist.  Had  the  gospel  not  been  true,  it  would  not 
have  counted  Saul  of  Tarsus  among  its  friends.     Not  only  does 


LECTURE   XII. CHAPTER    IX.     1 22.  161 

his  conversion  demonstrate  the  truth  of  Christianity,  but  it  gives  a 
high  degree  of  credibility  to  this  particular  history.  Such  a  conver- 
sion evidently  required  such  an  extraordinary  interposition.  Paul 
was  out  of  the  reach  of  ordinary  means.  He  would  have  disdained 
to  hear  an  Apostle ;  he  would  not  have  hstened  with  patience  to 
any  arguments  in  favour  of  the  gospel ;  and  we  cannot  suppose 
that  he  would  have  carefully  and  dispassionately  investigated  the 
subject  by  himself.  It  was  almost  necessary  to  employ  miraculous 
means  to  bring  this  man  to  the  acknowledgment  of  the  truth ; 
and  if  we  believe  his  conversion  to  have  been  sudden,  we  must  also 
believe  that  it  was  accomplished  in  the  manner  described  in  this 
chapter. 

The  case  of  Paul  deserves  the  serious  consideration  of  infidels, 
who  should  either  give  a  satisfactory  solution  of  it,  in  consistency 
with  their  own  principles,  or  admit  the  force  of  the  argument  which 
it  affords  in  behalf  of  the  gospel.  It  is  an  instance  of  an  unbe- 
liever, a  man  of  some  learning,  and  considerable  abilities,  who 
yielding  to  the  conviction,  publicly  adopted  our  religion  after  having 
virulently  and  pertinaciously  opposed  it.  Their  refusal  to  imitate 
his  example,  must  proceed  from  their  not  having  considered  the 
evidence,  or  from  their  having  found  it  defective.  Among  those 
who  have  examined  the  subject,  there  can  be  no  doubt  to  which 
of  these  causes  their  conduct 'should  be  ascribed.  Christianity  will 
stand  the  test  of  the  strictest  inquiry.  We  have  nothing  to  fear 
from  fair  discussion.  Unbelief  is  not  the  consequence  of  just 
reasoning,  but  of  sophistry,  prejudice,  presumptous  ignorance,  and 
licentious  dispositions.  Infidels  sometimes  maintain,  that  God 
ought  to  work  miracles  in  every  age  for  the  confirmation  of  the 
gospel ;  and,  on  this  ground,  may  insinuate,  that  they  have  the 
same  right  as  Paul  to  have  their  doubts  removed  by  a  supernatural 
mterposition.  But  the  demand  is  not  reasonable.  If  the  ordinary 
evidence  is  sufllicient  to  satisfy  those  who  will  candidly  attend  to 
4t,  God  is  not  obliged,  at  the  request  of  every  caviller,  to  break  in 
upon  the  estabhshed  order  of  providence.  Let  them  first  show,  that 
it  is  impossible  at  present  to  know  the  gospel  to  be  true  without  a 
new  revelation  ;  and  it  will  then  be  time  to  examine,  wliether  such 
•t  revelation  should  be  granted. 

To  the  friends  of  Christianity,  the  conversion  of  Paul  is  fraught 
with  instruction.  It  confirms  their  faith  by  a  new  proof  of  the  di- 
21 


162  LECTURE   XII. — CHAPTER    IX.    1 22. 

vinity  of  the  gospel.  It  illustrates  the  power  and  grace  of  their  Re- 
deemer. It  shows  them,  that  his  religion  is  safe  amidst  the  most 
vigorous  and  best  directed  attacks  of  its  enemies,  since  he  is  able  to 
change  them  into  friends,  or  to  crush  them  and  their  designs. 
The  conversion  of  such  persons  as  Paul  is  indeed  extremely  rare. 
Infidels  commonly  die  as  they  lived,  especially  when  they  have  sig- 
nalized themselves  by  their  unhallowed  zeal.  None  of  the  most 
noted  characters  of  this  description,  in  our  times,  has  glorified  God 
by  a  recantation  of  his  error.  Christianity  does  not  need  their  aid. 
It  would  have  succeeded  in  the  beginning,  although  Paul  had 
continued  to  persecute  it ;  it  will  go  on  without  them,  and  in  spite 
of  their  exertions.  Jesus  Christ  rules  "in  the  midst  of  his  ene- 
mies." But  divine  grace  could  subdue  the  proudest  and  most  de- 
termined unbeliever  ;  and  instances  are  not  wanting,  in  which  its 
power  has  been  displayed  in  opening  the  blind  eyes,  and  tvuning 
them  from  darkness  to  light.  Let  us  rejoice  that  the  truth  shall  be 
ultimately  victorious  ;  and  let  us  conclude  with  this  prayer  of  the 
Church  to  her  almighty  Redeemer.  "  Gird  thy  sword  upon  thy 
thigh,  O  most  mighty  ;  with  thy  glory  and  thy  majesty.  And  in 
thy  majesty  ride  prosperously,  because  of  truth,  and  meekness,  and 
righteousness  ;  and  thy  right  hand  shall  teach  thee  terrible  things. 
Thine  arrows  are  sharp  in  the  hearts  of  the  king's  enemies ; 
whereby  the  people  fall  under  thee.'' 


r 


LECTURE    XIII 


THE    CONVERSION    OF    CORNELIUS. 


Chap.  x. 

The  conversion  of  Cornelius,  who  was  the  first-fruits  of  the  Gen- 
tiles, is  supposed  to  have  taken  place  about  seven  or  eight  years  after 
the  ascension  of  our  Saviour.  Yet,  before  he  left  his  disciples,  he  gave 
them  a  commission  to  go  "  into  all  the  world,  and  preach  the  gospel  to 
every  creature."  The  terras  in  wiiich  it  was  expressed  were  perspicu- 
ous ;  and  as  there  could  be  no  dispute  about  their  duty,  so  there  ought 
to  have  been  no  delay  in  performing  it.  During  all  this  time,  how- 
ever, the  Apostles  confined  their  labours  to  their  own  countrymen,  and 
to  the  Samaritans.  If  they  did  not  understand  their  commission,  we 
see  a  remarkable  instance  of  the  power  of  prejudice  in  preventing  the 
mind  from  perceiving  what  is  perfectly  obvious  ;  if  they  understood, 
but  did  not  execute  it,  their  conduct  shows  with  what  difficulty 
inveterate  opinions  and  habits  are  renounced.  To  whatever  cause 
we  impute  the  delay,  it  is  manifest,  that  although  we  should  vene- 
rate the  Apostles  as  ambassadors  of  Christ,  and  gratefully  remem- 
ber their  pious  labours,  the  benefit  of  which  we  at  this  moment  ex- 
perience, yet  we  are  not  indebted  to  their  liberality  for  the  interest 
which  we  possess  in  the  new  dispensation.  The  comprehensive 
scheme,  which  associated  the  Gentiles  with  the  Jews  in  the  enjoy- 
ment of  the  divine  favour  and  the  blessings  of  redemption,  was  not 
suggested  by  their  enlightened  benevolence. 

But  the  prejudices  and  the  reluctance  of  men  cannot  defeat  the 
purposes  of  heaven.  The  gospel  had  now  been  fully  preached  to 
the  Jews,  and  the  foundation  of  the  Church  had  been  laid  among 
the  children  of  the  covenant.  The  time  was  come,  when  the  de- 
signs of  mercy  to  those  who  were  "  aliens  from  the  commonwealth 
of  Israel,"  should  be  accomplished.  To  ensure  the  execution  of  the 
plan,  extraordinary  measures  were  adopted.     By  a  new  revelation, 


164  LECTURE   XIII. CHAPTER   X. 

that  Apostle,  who  was  chosen  to  break  down  "  the  middle  wall  of 
partition,"  was  prepared  for  the  service  ;  and  all  the  circumstances 
were  disposed  in  such  a  manner  as  to  remove  the  scruples  which  he 
felt,  in  consequence  of  his  national  and  religious  habits. 

Of  the  person,  whom  divine  grace  selected  to  be  the  first  among 
the  Gentiles  who  should  receive  the  knowledge  of  the  truth,  the 
following  account  is  given  in  the  beginning  of  the  chapter.  "  There 
was  a  certain  man  in  Cesarea,  called  Cornelius,  a  centurion  of  the 
band,  called  the  Italian  band,  a  devout  man,  and  one  that  feared 
God  with  all  his  house,  which  gave  much  alms  to  the  people,  and 
prayed  to  God  alway."  By  birth  he  was  probably  a  Roman  ;  by 
profession  he  was  a  soldier  ;  and  he  resided  in  Cesarea,  with  the 
part  of  the  army  under  his  command.  Among  military  men,  ex- 
amples of  piety  are  rare.  They  are  too  commonly  distinguished  by 
their  irreligion  and  profligacy.  The  precariousness  of  life,  amidst 
the  dangers  of  war  instead  of  exciting  them  to  prepare  for  eternity, 
is  grasped  at  as  an  argument  to  justify  a  course  of  dissipation. 
"  Let  us  eat  and  drink :  for  to-morrow  we  die."  Too  thoughtless 
to  reflect  upon  any  serious  subject,  and  too  much  the  slaves  of  their 
passions  to  submit  to  the  discipline  of  virtue,  they  acknowledge  no 
law  but  the  law  of  honour,  which  does  not  refrain  from  baseness, 
but  resents  even  to  blood  the  imputation  of  it ;  permits  without  re- 
proach the  seduction  of  the  innocent,  the  desolation  of  families, 
and  the  murder  of  a  friend,  who,  in  an  unguarded  moment,  has 
oflfended  them  ;  prescribes  the  exterior  forms  of  politeness,  and  leaves 
the  heart  polluted  and  degraded  by  the  most  odious  vices. 

Cornelius  was  an  honourable  exception ;  for  "  he  was  a  devout 
man,  and  one  that  feared  God."  He  appears  from  this  account  to 
have  been  a  proselyte  of  the  gate,  which  was  the  designation  be- 
stowed by  the  Jews  upon  a  heathen^  living  among  them,  who  ac- 
knowledged and  worshipped  the  God  of  Israel,  but  did  not  sul^mit 
to  circumcision.  Such  proselytes  were  still  Gentiles  in  the  estima- 
tion of  the  Jews  ;  whereas  proselytes  of  righteousness  who  were  cir- 
cumcised, and  kept  the  whole  law,  were  incorporated  with  the  nation. 
The  character  of  a  devout  man,  given  to  Cornelius,  is  illustrated 
and  confirmed  by  several  particulars.  "  He  feared  God  with  all  his 
house."  The  pious  sentiments  which  he  entertained  towards  Jeho- 
vah, he  was  successful  in  inculcating  upon  his  family.  Although 
not  a  descendant  of  Abraham,  he  imitated  his  example,  which  God 


LECTURE    XIII. CHAPTER   X.  165 

SO  liighly  commends.  "I  know  him,  that  he  will  command  his 
children  and  his  household  after  him,  and  they  shall  keep  the  way 
of  the  Lord,  to  do  justice  and  judgment."  The  personal  religion 
of  that  man  may  be  justly  suspected,  who  suffers  his  children  and 
domestics  to  live  in  ignorance  and  vice,  without  using  his  best  en- 
deavours to  instruct  and  reform  them.  "  He  gave  much  alms  to  the 
people."  This  circumstance  is  the  more  decisive  in  favour  of  hia 
character,  as  he  was  by  birth  and  education,  a  Gentile,  and  conse- 
quently had  not  been  trained  to  sentiments  of  kindness  and  com- 
passion. Among  the  ancient  heathens,  the  claims  of  the  indigent 
and  afflicted  were  little  regarded.  Corrupt  nature  had  hardened 
the  heart  and  a  vain  philosophy  could  not  soften  it.  The  charities, 
which  are  now  so  common  in  Clnistian  countries,  that  they  scarce- 
ly excite  any  admiration,  result  directly,  or  indirectly,  from  that 
principle  of  love  to  man,  which  revealed  religion  alone  inculcates 
and  inspires.  "  He  prayed  to  God  alway."'  It  is  almost  unneces- 
sary to  remark,  that  nothing  more  is  meant  than  he  prayed  fre- 
quently, or  at  the  stated  hours  of  the  Jews,  who  offered  up  their 
supplications  and  thanksgivings,  in  the  morning,  at  mid-day,  and 
in  the  evening.  Thus  Daniel  "  prayed  and  gave  thanks  before  his 
God  three  times  a  day  ;"  and  the  Psalmist  says,  '•  Evening,  and 
morning,  and  at  noon,  will  I  pray,  and  cry  aloud  :  and  he  shall  hear 
my  voice." 

One  of  the  hours  of  prayer  was  the  ninth  hour,  or  three  o'clock 
in  the  afternoon,  when  the  evening  sacrifice  was  offered.  At  this 
time  the  piety  of  Cornelius  was  rewarded  with  a  divine  communi- 
cation, by  which  we  are  encouraged  to  imitate  his  example,  in  the 
hope  of  enjoying  fellowship  with  God.  "  He  saw  in  a  vision  evi- 
dently about  the  ninth  hour  of  the  day,  an  angel  of  God  coming 
in  to  him,  and  saying  unto  him,  Cornelius."  Some  of  the  visions 
recorded  in  Scripture,  were  representations  made  to  the  mind  in  sleep, 
but  Avith  such  characters  of  their  celestial  origin,  as  easily  distin- 
guished them  from  the  wild  creations  of  fancy.  When  Cornelius 
saw  this  vision,  he  was  awake.  The  objects  which  he  beheld,  had 
a  real  existence,  and  the  words  which  he  heard,  were  actually  pro- 
nounced. The  minister  of  the  divine  will  was  an  angel,  wdio  en- 
tering into  the  place  where  the  good  man  was  pouring  out  his  soul 
before  God,  saluted  him  by  his  name.  The  suddenness  of  his  ap- 
pearance, his  majestic  form,  and  that  consciousness  of  inferiority 
and  guilt,  which  man  is  apt  to  feel  when  any  event  takes  place  out 


166  LECTURE  XIII. CHAPTER  X. 

of  the  ordinary  course,  agitated  and  alarmed  him.  "  When  he 
looked  on  him,  he  Avas  afraid,  and  said.  What  is  it,  Lord  ?"  The 
question  proceeded  from  reverence  and  fear.  "  Have  I  offended  1 
or  hast  thou  any  command  to  dehver  ?  Here  I  am,  ready  to  obey." 
The  angel  immediately  relieved  his  anxiety,  by  saying,  "  Thy 
prayers  and  thine  alms  are  come  up  for  a  memorial  before  God." 
In  the  Levitical  law,  the  incense  burnt  before  the  Lord,  and  the 
handful  of  fine  flour  for  a  sin-offering,  which  the  priest  threw  into 
the  fire  of  the  altar,  are  both  termed  a  memorial.  By  applying  the 
same  designation  to  the  prayers  and  alms  of  Cornelius,  the  angel 
signified  that  they  were  spiritual  sacrifices,  with  which  God  was 
well-pleased.  Cornelius  was  not  a  Jew,  nor  even  a  proselyte  of 
righteousness  ;  but  he  believed  in  the  true  God,  and  this  faith  ren- 
dered his  religious  services  acceptable. 

But  if  the  prayers  and  alms  of  the  devout  centurion  ascended  as 
incense,  what  more  did  he  want  ?  Was  there  any  defect  to  be  sup- 
phed  in  his  religion,  by  which  he  already  enjoyed  the  divine  favour  ? 
It  cannot  be  doubted,  that  Cornelius  was  at  present  in  a  state  of  sal- 
vation, and  that,  if  he  had  resided  in  Rome,  or  in  some  other  distant 
place,  where  the  gospel  was  not  published,  he  might  have  hved  and 
died  in  peace  and  safety,  without  ever  knowing  that  Jesus  Christ 
had  come  into  the  world.  His  faith  in  the  Messiah  was  sincere. 
But  he  was  now  in  the  country,  which  had  been  the  scene-  of  the 
incarnation,  miracles,  death,  and  resurrection  of  the  Son  of  God ; 
and  it  was  not  fitting,  that,  in  this  situation,  any  good  man,  who 
was  waiting  for  his  manifestation,  should  have  remained  ignorant 
of  that  important  event.  An  angel,  therefore,  descended  from  hea- 
ven, as  on  another  occasion  a  star  had  appeared,  to  conduct  this 
pious  Gentile  to  Christ.  Besides,  by  the  knowledge  of  the  Saviour, 
his  views  would  be  enlarged,  and  his  spiritual  joy  would  be  in- 
creased ;  and  this  stranger,  who,  although  a  fearer  of  God,  was  ex- 
cluded by  uncircumcision  from  the  communion  of  the  Jewish  Church, 
would  be  admitted  by  baptism  to  be  a  fellow-citizen  of  the  saints. 
The  angel  therefore  gave  the  following  direction.  '•'  And  now  send 
men  to  Joppa,  and  call  for  one  Simon,  whose  surname  is  Peter. 
He  lodgeth  with  one  Simon  a  tanner,  whose  hovrse  is  by  the  sea- 
side;  he  shall  tell  thee  what  thou  oughtest  to  do."  Cornelius 
might  have  received  this  information  from  one  of  the  disciples, 
whom  providence  could  have  introduced  to  his  acquaintance  ;  or 
an  Apostle  might  have  been  sent  to  Cesarea,  to  preach  the  gospel  to 


LECTURE   XIII. CHAPTER   X  167 

the  centurion.  But  the  case  required  an  unusual  procedure.  It 
was  a  new  era  in  the  history  of  the  Church.  No  longer  bounded  by 
the  circumscribed  hmits  of  a  small  country,  it  was  to  extend  "  from 
sea  to  sea,  and  horn  the  river  unto  the  ends  of  the  earth."  To  this 
change,  which  could  not  be  accomplished  without  the  abrogation  of 
the  ancient  law,  even  the  believing  Jews  would  with  difficulty  be 
reconciled.  An  angel,  therefore,  was  employed  to  direct  Cornelius 
to  send  for  one  of  the  Apostles,  that  he  might,  with  fuU  confidence, 
engage  in  his  new  and  unprecedented  mission,  and  that  others  might 
be  prevented  from  objecting  to  his  conduct,  which  God  himself  had 
expressly  authorised. 

It  is  worthy  of  observation,  that,  although  God  was  pleased,  for 
wise  purposes,  to  deviate  from  his  ordinary  plan,  in  order  to  warn 
CorneUus  of  his  duty  ;  yet  he  was,  at  the  same  time,  careful  to  main- 
tain the  authority  and  honour  of  his  own  institution  for  the  conver- 
sion of  sinners.  The  angel  did  not  preach  the  gospel  to  Cornelius, 
but  informed  him  where  he  should  find  a  person  who  would  preach 
it.  God  has  not  employed  as  the  messengers  of  his  mercy,  superior 
beings  whose  greatness  would  have  made  us  afraid,  and  to  the 
charms  of  whose  eloquence  the  success  of  his  word  might  have  been 
ascribed.  "  He  hath  put  the  treasure  in  earthen  vessels,  that  the 
excellency  of  the  power  may  be  of  God,  and  not  of  men."  We 
are  addressed  by  mortals  like  ourselves,  to  whom  we  can  listen  with- 
out terror,  and  Avho  being  sinful,  weak,  and  imperfectly  enlightened, 
can  be  considered  only  as  instruments  of  the  divine  operations. 
This  contrivance,  so  admirably  calculated  to  secure  glory  to  God  in 
the  salvation  of  men,  no  dispensation  proceeding  from  himself,  will 
ever  disparage.  Angels  may  sometimes  summon  sinners  to  hear 
the  joyful  tidings,  but  they  will  be  proclaimed  by  one  of  themselves. 
The  expectation  of  immediate  revelations  to  awaken  the  careless,  is 
not  justified  by  any  promise  of  Scripture,  or  any  recorded  example ; 
and  it  could  not  be  realized  without  weakening  the  authority,  and 
diminishing  the  importance,  of  the  ministry  of  reconciUation. 

As  soon  as  the  vision  was  past,  Cornelius  called  two  of  his  ser- 
vants, and  a  devout  soldier,  who  waited  upon  him  continually ;  and 
having  related  the  message  of  the  angel,  in  which  they  were  all  in- 
terested, he  despatched  them  to  Joppa.  Let  us  observe  in  what 
manner  Peter  was  prepared  to  comply  with  the  invitation  of  Cor- 
neUus. 

"  On  the  morrow,  as  they  went  on  their  journey,  and  drew  nigh 


168  LECTURE   Xtll. CHAPTER    X. 

unto  the  city,  Peter  went  up  upon  the  house-top  to  pray,  about  the 
sixth  hour.  And  he  became  very  hungry,  and  would  have  eaten : 
but  while  they  made  ready,  he  fell  into  a  trance."  In  the  eastern 
countries,  the  roofs  of  houses  are  flat ;  and  this  is  a  circumstance 
necessary  to  be  known,  in  order  to  understand  several  passages  of 
Scripture.  They  afforded  a  convenient  place  for  prayer,  being  re- 
moved from  the  noise  and  interruption  of  the  family.  At  the  sixth 
hour,  or  noon,  which  was  one  of  the  hours  of  prayer  among  the 
Jews,  Peter  having  retired  to  the  house  top,  and  being  hungry, 
while  they  made  ready  some  food  for  him,  fell  into  a  trance.  A 
trance,  or  ecstacy,  signifies  a  state  of  mind,  in  which  a  person  is  so 
much  engaged  with  a  particular  subject,  that  the  exercise  of  his 
senses  is  suspended,  and  he  is  insensible  to  every  thing  which  is 
passing  around  him.  Whether  the  olrjects  which  Peter  saw  had 
any  real  existence,  or  were  merely  represented  to  his  mind,  it  is  im- 
possible to  determine.  We  are  certain,  that  the  vision  was  not  the 
offspring  of  imagination,  but  an  effect  of  tlie  povv'er  of  God,  and  an 
authentic  revelation  of  his  will.  He  beheld  "  heaven  opened,"  or 
an  appearance  as  if  the  heavens  had  parted  asunder,  and  a  vessel, 
"  like  a  great  sheet,"  let  down,  wliich  contained  all  sorts  of  quad- 
rupeds, tame  and  wild,  and  reptiles  and  birds.  At  the  same  time, 
he  heard  a  voice  saying,  "  Rise,  Peter ;  kill,  and  eat."  As  many 
of  the  animals  were  such  as  were  forbidden  by  the  law  of  Moses, 
he  objected  to  the  command,  saying.  Not  so.  Lord  ;  for  I  have 
never  eaten  any  thing  that  is  conunon  or  unclean."  He  probably 
considered  it,  not  as  authorising  him  to  transgress  the  ceremonial 
law,  but  as  a  trial  of  his  respect  for  it ;  for  it  does  not  appear,  that 
at  this  time,  either  he,  or  any  of  the  Apostles,  expected  a  change  of 
that  lav/.  "  But  the  voice  spake  unto  him  again  the  second  time. 
What  God  hath  cleansed,  that  call  not  tliou  common."  The  pro- 
hibited animals  were  not  unclean  from  any  natural  impurity,  but 
in  virtue  of  a  positive  institution,  in  consequence  of  which  an  Israel- 
ite could  not  use  them  for  food  without  contracting  defilement. 
They  were  cleansed  when  the  institution  was  revoked  ;  and  might 
henceforth  be  eaten  without  any  other  scruple  than  what  arose  from 
a  regard  to  health,  or  to  taste.  "  This  was  done  thrjce,"  for  the 
same  reason  that  tire  dream  of  Pharaoh  was  doubled,  "  because 
the  thing  was  established  by  God,  and  God  would  shortly  bring  it 
to  pass." 

That  we  may  understand  the  import  of  this  vision,  it  is  necesseiv 


LECTURE    Xlir.    CHAPTER   X.  169 

to  reflect,  that  the  Jews  were  a  holy  people,  separated  from  the  na- 
tions of  the  world,  and  consecrated  to  the  service  of  God.     The  se- 
paration was  in  part  effected  by  circumcision,  whicli  was  a  token 
of  the  covenant  of  God  with  the  seed  of  Abraham  ;  but  the  same 
rite  was  practised  by  the  Arabians,  the  descendants  of  Ishmael,  and 
adopted  from  them,  or  from  the  Jews,  by  some  other  tribes.     A  more 
complete  distinction  was  made  by  the  laws  respecting  meats,  and  is, 
in  fact,  assigned  as  the  intention  of  those  laws.     "  I  am  the  Lord 
your  God,  which  have  separated  you  from  other  people.     Ye  shall 
therefore  put  difference  between  clean  beasts  and  unclean,  and  be- 
tween unclean  fowls  and  clean  ;  and  ye  shall  not  make  your  souls 
abominable  by  beast,  or  by  fowl,  or  by  any  manner  of  living  thing 
that  creepeth  on  the  ground,  which  I  have  separated  from  you  as 
unclean.     And  ye  shall  be  holy  unto  me  :  for  I  the  Lord  am  holy, 
and  have  severed  you  from  other  people,  that  ye  should  be  mine." 
In  consequence  of  this  injunction,  it  was  impossible  for  a  Jew  to 
mingle  on  familiar  terms  with  the  Gentiles,  without  contracting 
pollution,  because  at  their  tables  he  would  meet  with  some  kinds 
of   food,  which    his   religion   taught   him  to  hold  in   abhorrence. 
While  Jews  and  Gentiles  retained  their  peculiar  usages,  they  were 
objects  of  mutual  aversion  and  contempt.     The  voice  from  heaven, 
declared,  that  the  distinction  of  meats  into  clean  and  unclean  was= 
abohshed  ;    that  every  animal  proper  for  food  might  be  used  with  a 
good  conscience ;  and,  consequently,  that  the  principal  ground  of 
separation  between  Jews  and  Gentiles  was  removed.     For  it  is  evi~ 
dent,  that  the  intention  of  the  vision  was  not  merely  to  declare,  that, 
under  the  new  dispensation  the  precepts  concerning  meats  had 
ceased  to  be  obligatory,  but  to  show,  that  these  being  repealed,  the 
separation,  which  was  the  ultimate  end  of  them,  was  also  repealed, 
and  the  Jews  might  now  freely  associate  with  the  Gentiles.     Hence 
Peter  says  in  the  twenty-eighth  verse,  "  Ye  know,  how  that  it  is 
unlawful  for  a  man  that  is  a  Jew,  to  keep  company,  or  to  come 
unto  one  of  another  nation  :  but  God  hath  showed  me,  that  I  should 
not  call  any  man  common  or  unclean."     The  vision  was  admirably 
contrived,  in  all  its  circumstances,  by  divine  wisdom.     Occasion, 
was  taken  from  the  hunger  of  Peter  to  represent  to  hin^  an  assem- 
blage of  all  sorts  of  animals  which  might  be  used  for  food  ;  and  the 
command  to  eat  any  of  them  at  pleasure  implied  such  a  change  of 
system,  as  allowed  the  Jews  to  keep  company  with  the  Gentiles,  of. 

22. 


170 


LECTUHE   \m.    CHAPTER   X. 


whose  entertainments  they  might  now  partake  without  any  clanger 
of  impurity. 

The  hteral  meaning  of  the  vision  was  obvious.  How  much  so- 
ever Peter  was  surprised,  he  must  have  understood  it  to  be  the  will 
of  God,  that  the  precepts  with  regard  to  things,  clean  and  unclean, 
should  be  abrogated  ;  and  that  the  disciples  of  Jesus  should  not  be 
burdened  with  a  yoke,  which  had  been  so  uneasy  to  the  disciples  of 
Moses.  But  the  ultimate  design  of  it  would  not  so  readily  occur  to 
his  mind.  To  a  Jew  it  was  not  a  natural  thought,  that  the  Gen- 
tiles should  no  more  be  considered  and  treated  as  impure.  It  was 
therefore  necessary,  that  the  Apostle  should  be  farther  enlightened 
on  this  new  and  important  subject ;  and  this  was  done  by  the  arri- 
val of  the  messengers  of  Cornelius,  and  by  a  suggestion  of  the 
Spirit.  "  While  Peter  doubted  in  himself,  what  this  vision  which 
he  had  seen  should  mean,"  messengers  came  to  invite  him  to  visit 
a  Gentile,  and  instruct  him  in  religion,  and  "  while  he  thought  on 
the  viiiion,  the  Spirit  said  unto  him,  Behold,  three  men  seek  thee. 
Arise,  therefore,  and  get  thee  down,  and  go  with  them,  doubting 
nothing :  for  I  have  sent  thee."  Thus  he  learned,  that  what  God 
had  cleansed,  no  man  should  call  common,  whether  the  subject 
w^ere  an  animal  or  a  man.  The  Gentiles  were  cleansed  by  the  re- 
peal of  those  laws,  which  distinguished  them  from  the  people  of 
God,  and  excluded  them  from  the  communion  of  the  Church. 

The  scruples  of  the  Apostles  being  in  this  manner  removed,  he 
descended  from  the  roof  of  the  house,  and  welcomed  the  messengers 
of  Cornelius,  although  it  is  probable,  that  they  also  were  uncircum- 
cised.  On  the  morrow,  he  set  out  with  them  for  Cesarea,  where 
the  centurion  waited  for  him,  having  assembled  his  kinsmen  and 
friends,  to  hear  the  good  news  of  salvation.  "  And  as  Peter  was 
coming  in,  Cornelius  met  him,  and  fell  down  at  his  feet,  and  wor- 
shipped him.  But  Peter  took  him  up,  saying.  Stand  up  ;  I  myself 
also  am  a  man."  From  the  simple  relation  of  this  fact,  it  cannot 
be  determined,  %vhether  Cornelius  intended  to  offer  religious  wor- 
ship, or  civil  homage,  to  Peter,  because  among  some  nations,  both 
were  expressed  by  kneeling,  or  by  prostrating  one's  selt  upon  the 
ground.  He  seems  to  have  been  overpowered  by  a  strong  senti- 
ment of  veneration  for  the  Apostle  ;  and  was  unable,  in  this  state 
of  mind,  to  fix  with  precision  the  boundaries  of  respect.  It  is  evi- 
dent that  he  was  guilty  of  some  excess  ;  and,  although  we  can 
nardly  conceive  him  to  have  honoured  Peter  as  a  God,  because  this 


LECTURE    Xni.    CHAPTER   X.  171 

Gentile  was  not  a  polytheist,  but  a  worshipper  of  Jehovah,  yet  the 
reverence  which  he  felt  for  him  was  greater  than  was  due  to  a  mere 
man. 

Tlie-e  is  one  feature  in  the  character  of  all  the  Apostles,  which  must 
attract  the  notice  of  every  attentive  reader  of  their  history,  namely, 
their  disinterestedness.  We  discover,  on  no  occasion,  any  symptoms 
of  selfishness.  Advantages  they  undoubtedly  enjoyed,  in  the  ad- 
miration and  zealous  attachment  of  their  followers,  for  personal  ag- 
grandizement ;  but  they  never  yielded  to  the  solicitations  of  ambition. 
The  glory  of  their  Master,  and  the  salvation  of  souls,  were  the 
great  objects  which  they  steadily  pursued.  They  v^^ere  content  to 
be  overlooked  and  forgotten  ;  and  if  they  sometimes  magnified  their 
office,  their  sole  purpose  was  to  promote  the  ends  of  their  ministry. 
Instead  of  encouraging,  they  immediately  checked,  a  disposition  in 
others,  to  fix  upon  them  that  admiration  which  was  due  to  Jesus 
Christ,  from  whom  their  miraculous  powers,  and  all  their  talents, 
were  derived.  How  marked  is  the  difference  between  them  and 
their  pretended  successors  at  Rome,  who,  by  a  long  train  of  artifice 
and  hyprocrisy,  rose  to  a  proud  domination  over  the  Christian 
world ;  or  Mahomet,  whose  imposture  rewarded  him  with  an  em- 
pire ?  Their  disinterestedness  is  an  evidence  that  they  were  sin- 
cerely persuaded  of  the  truth  of  the  gospel,  and  the  gospel  must 
therefore  be  true ;  for  as  the  circumstances  in  which  they  are  placed, 
rendered  it  impossible  that  they  should  themselves  have  been  de- 
ceived, so  it  is  manifest,  that  they  could  have  no  intention  to  deceive 
others. 

After  this  seasonable  admonition  to  Cornelius,  Peter  conversed 
with  him  in  a  friendly  manner,  and  went  into  the  house,  where  he 
found  a  large  company  assembled.  He  was  aware  that  the  Gen- 
tiles would  be  surprised  at  his  conduct,  which  was  so  different  from 
that  of  his  countrymen,  and  was  forbidden  by  the  Jewish  religion. 
He  informed  them,  therefore,  that  God  himself  had  abolished  the 
distinction  between  the  Jews  and  other  nations.  "  Therefore,"  he 
says,  "  came  I  unto  you,  without  gainsaying,  as  soon  as  I  was  sent 
for :  I  ask,  therefore,  for  what  intent  5^0  have  sent  for  me."  In  re- 
turn to  this  question,  Cornelius  related  his  vision ;  and  concluded 
by  declaring  to  the  Apostle,  that  they  were  met  to  receive,  with  en- 
entire  submission,  the  word  of  God  from  his  lips. 

"  Then  Peter  opened  his  mouth,  and  said.  Of  a  truth  I  perceive 
that  God  is  no  respecter  of  persons ;  but  in  every  nation,  he  that 


172  LECTURE   Xm. CHAPTER   X, 

feareth  him,  and  worketh  righteousness,  is  accepted  with  him." 
These  words  have  been  grossly  perverted.  They  have  been  repre- 
sented as  a  declaration,  by  the  highest  authority,  that  men  may  be 
saved  without  revelation,  if  they  worship  the  true  God,  the  Maker 
of  heaven  and  earth,  and  practise  virtue  according  to  the  dictates  of 
conscience.  It  is  manifestly  supposed,  we  are  told,  that  persons 
fearing  God,  and  working  righteousness,  may  be  found  in  every  na- 
tion. For  the  refutation  of  this  pernicious  conmient,  we  need  go  no 
farther  in  quest  of  arguments,  than  the  passage  itself,  viewed  in 
connexion  with  the  preceeding  verses.  Cornelius,  we  have  seen, 
was  directed  by  a  vision  to  send  for  Peter,  who  would  tell  him 
"  what  he  ought  to  do."  Can  we  beheve,  that  the  first  words  that 
the  Apostle  speaks,  are,  in  fact,  a  declaration,  that  the  gospel,  which 
God  had  interposed  in  a  miraculous  manner  to  make  known  to  the 
centurion,  was  not  necessary  to  him  because  there  were  other  means, 
by  which  the  divine  favour  might  be  obtained  ?  Surely,  there 
never  was  so  imprudent  a  missionary  as  this  man,  who,  with  his 
first  breath,  disappoints  the  expectation  of  his  audience,  by  inform- 
ing them,  that  the  great  end  of  religion  may  be  accomplished  with- 
out his  instructions.  Besides,  Peter  evidently  refers  to  the  case  of 
Cornelius,  who  was  not  a  heathen,  left  to  the  conduct  of  the  hght 
of  nature,  but  one,  who  living  in  Judea,  and  having  access  to  the 
Scriptures,  had  learned  from  them  "  to  fear  God,  and  work  right- 
eousness." Before  the  words  can  be  applied  to  mere  heathens,  it 
must  be  proved,  that  a  person,  by  unassisted  reason,  may  acquire 
the  knowledge  of  the  true  God,  and,  without  the  aid  of  super- 
natural grace,  may  perform  such  works  as  the  unerring  Judge,  "  by 
whom  actions  are  weighed,"  will  accept.  He  who  should  prove  this, 
would  overturn  the  whole  scheme,  of  Christianity. 

The  true  meaning  of  the  passage  is  so  obvious,  that  it  is  not  easy 
to  conceive  how  any  person  could  have  missed  it.  To  respect  per- 
sons, is  to  be  influenced  in  our  treatment  of  them,  by  partial  con- 
siderations, and  not  by  a  fair  and  equitable  view  of  their  case  ; 
showing  favour  to  one  on  account  of  his  nation,  his  parentage,  his 
rank,  or  his  relation  to  us,  and  rejecting  another  equally  worthy, 
because  his  circumstances  are  different.  "  I  perceive,"  says  Peter, 
•'  that  in  this  sense  God  is  not  a  respecter  of  persons  ;  for  although 
he  chose  the  Jews  to  be  his  peculiar  people,  yet  if  any  man  be  found 
among  the  Gentiles,  who  fears  him,  and  works  righteousness,  he  is 
accepted.     Piety  and  holiness  are  equally  pleasing  to  God  in  the 


LECTURE    XIII. CHAPTER    X.  173 

uncircumcised  as  in  the  circumcised."  Of  this  impaitiahty  the  case 
of  Cornehus  was  a  proof.  He  was  not  one  of  the  seed  of  Abraham  ; 
but  his  prayers  and  his  ahns  went  up  as  a  memorial  before  God. 
The  Most  High  did  not  reject  his  offerings,  because  he  could  not 
boast  of  a  descent  from  the  patriarchs.  His  Gentile  extraction  was 
no  obstacle  to  the  success  of  his  religious  services,  since  they  pro- 
ceeded from  a  pure  heart,  which  alone  God  regards.  There  is  not 
a  single  word  spoken  with  respect  to  the  acceptance  of  virtuous 
Gentiles,  who  have  not  enjoyed  the  advantages  of  revelation.  This 
question  was  not  at  present  before  the  Apostle.  The  only  subject  of 
inquiry  was,  whether  the  gospel  might  be  preached  to  the  Gentiles, 
and  they  might  be  received,  without  circumcision,  into  the  fellow- 
ship of  the  Church.  God  himself  had  given  a  decision,  by  approv- 
ing of  Cornelius  in  an  uncircumcised  state,  and  sending  Peter  to 
instruct  him  in  the  way  of  salvation. 

After  this  introduction,  the  Apostle  proceeds  to  give  a  summar}^ 
of  the  gospel,  which  it  docs  not  fall  within  the  design  of  this  Lec- 
ture to  consider.  I  shall  therefore  pass  on  to  the  last  part  of  the 
chapter,  which  records  another  miraculous  interposition,  the  mani- 
fest intention  of  which  was  to  obviate  all  objections  to  the  admission 
of  the  Gentiles  to  a  full  participation  of  the  privileges  of  the  new 
covenant. 

In  the  first  age  of  Christianity,  the  extraordinary  gifts  of  the  Spirit 
were  frequently  bestowed  upon  the  disciples  of  Jesus  ;  and  they 
were  usually  imparted,  after  baptism,  by  the  ministry  of  the  Apostles. 
In  the  present  case,  the  order  and  the  mode  were  changed  ;  for  the 
Holy  Ghost  fell  upon  Cornelius  and  his  company  before  they  were 
baptized,  and  without  the  imposition  of  hands.  "  While  Peter  yet 
spake  these  words,  the  Holy  Ghost  fell  on  all  them  which  heard 
the  word."  We  cannot  tell,  whether  this  new  event  was  necessar}'^ 
to  remove  some  remaining  doubts  in  the  mind  of  Peter  himself ; 
but  we  may  presume,  that  if  he  had  proceeded,  without  this  inter- 
position, to  baptize  and  lay  his  hands  upon  the  Gentiles,  the  Jews 
who  accompanied  him  would  have  remonstrated  ;  and  their  brethren 
in  Jerusalem,  who  afterwards  called  liim  to  an  account,  would  not 
have  been  so  easily  satisfied.  So  unexpected  was  the  event,  and 
so  contrary  to  their  narrow  notions,  that  "  they  of  the  circumcision 
which  believed,  were  astonished,  as  many  as  came  with  Peter,  be- 
cause that  on  the  Gentiles  also  was  poured  out  the  gift  of  the  Holy 
Ghost.      For  they  heard  them  speak  with  tongues,  and  magnify 


174  LECTURE   XIII. — CHAPTER   X. 

God."  As  the  case  now  stood,  all  objections  were  precluded.  God 
himself  had  baptized  the  Gentiles  with  the  Holy  Ghost ;  and  who, 
then,  could  hesitate  to  admit  them  to  the  baptism  of  water  ?  The 
question  of  Peter  must  have  carried  conviction  to  the  most  preju- 
diced Jew  who  was  present.  "  Can  any  man  forbid  water,  that 
these  should  not  be  baptized,  which  have  received  the  Holy  Ghost 
as  well  as  we  ?"  "  Shall  the  sign  be  denied  to  those,  to  whom  the 
thing  signified  has  been  already  granted  ?  Shall  any  of  us  dare 
to  exclude  from  our  communion,  persons  between  whom  and  us 
God  has  made  no  difference,  by  imparting  to  us  all  tlie  same  spirit- 
ual gifts  ?"  The  acquiescence  of  the  Jews  was  testified  by  their 
silence  ;  and  Peter  commanded  Cornelius  and  his  company  to  be 
baptized  in  the  name  of  the  Lord.  "  And  thus  by  revelation  God 
Kiade  known  the  mystery,  which  in  other  ages  was  not  made  known 
unto  the  sons  of  men,  as  it  was  now  revealed  unto  his  holy  Apostles 
and  Prophets  by  the  Spirit ;  that  the  Gentiles  should  be  fellow-heirs, 
and  of  the  same  body,  and  partakers  of  his  promise  in  Christ,  by 
the  gospel." 

How  happy  was  the  change  which  now  took  place  in  the  condi- 
tion of  the  Gentiles  !  Their  own  writings  contain  many  melan- 
choly proofs  of  the  ignorance  and  profligacy  into  which  they  had 
fallen.  In  genius  and  taste  they  may  be  allowed  to  have  excelled  ; 
but  a  peasant,  in  a  Christian  country,  is  more  enlightened,  upon  the 
subject  of  religion,  than  the  wisest  of  their  philosophers,  and  any 
illiterate  man  who  sincerely  believes  the  gospel,  surpasses  them  all 
in  the  knowledge  and  practice  of  virtue.  Nothing  can  be  conceived 
more  childish  and  corrupt  than  their  superstitions  ;  nothing  more 
almndoned  than  their  manners ;  nothing  more  cold  and  unprofit- 
able than  their  most  refined  speculations.  In  this  situation,  "  the 
day  spring  from  on  high  visited  the  heathen  world,  to  give  light  to 
them  that  sat  in  darkness,  and  in  the  shadow  of  death."  The  al- 
tars of  idolatry  were  overthrown  ;  the  hopes  of  the  guilty  were  re- 
vived by  the  revelation  of  a  Saviour  ;  the  prospect  of  immortal 
happiness  beyond  the  grave  was  opened  ;  the  soul  was  purified  by 
faith  ;  and,  in  the  beautiful  language  of  the  prophecy,  "  the  wilder- 
ness and  the  solitary  place  was  made  glad,  and  the  desert  rejoiced, 
and  blossomed  as  the  rose."  We  should  never  think  of  the  call  of 
the  Gentiles,  without  the  most  lively  gratitude.  God  hath  remem 
bercd  us  in  our  low  estate  :  for  his  mercy  endureth  for  ever." 


LECTURE    XIII. CHAPTER    X.  175 

Let  US  Gentiles  be  careful  to  improve  the  privileges  which  have 
been  transferred  to  us  from  the  Jews.  "  The  kingdom  of  God  was 
taken  from  them,  and  given  to  a  nation  bringing  forth  the  fruits 
thereof."  In  these  words  it  is  intimated,  that  God  intended  to  form 
a  people,  who  should  make  a  better  return  for  his  favours  than  the 
Jews ;  and  we  know  with  what  faith  and  joy  the  gospel  was  re- 
ceived by  the  Gentiles.  But,  if  they  shall  prove  as  perverse  as  the 
Jews,  is  there  any  reason  to  expect  that  they  shall  be  treated  with 
greater  lenity  than  the  seed  of  the  patriarchs  ?  We  are  certain, 
indeed,  that  they  shall  never  be  cast  off  in  a  body  ;  but  there  is  no 
promise  ensuring  the  continuance  of  the  gospel  in  any  particular 
nation.  Remember  the  once  flourishing  Churches  of  Asia  and 
Africa,  which  are  now  extinct,  or  retain  a  faint  existence  amidst  ig- 
norance and  superstition,  under  the  dominion  of  their  Mahometan 
oppressors.  Our  privileges  infer  an  awful  responsibility.  An  ac- 
count will  be  demanded  by  him,  who  is  "  no  respecter  of  persons, 
"  and  will  not  suffer  his  grace  to  be  despised  with  impunity.  Let 
these  words  sink  down  into  your  ears.  "  Thou  wilt  say,  then.  The 
branches  were  broken  off,  that  I  might  be  graffed  in.  Well ;  be- 
cause of  unbelief  they  were  broken  off,  and  thou  standest  by  faith. 
Be  not  high-minded,  but  fear  ;  for  if  God  spared  not  the  natural 
branches,  take  heed  lest  he.  also  spare  not  thee.  Behold,  therefore, 
the  goodness  and  severity  of  God  :  on  them  which  fell,  severity ; 
but  towards  thee,  goodness,  if  thou  continue  in  his  goodness  ;  other- 
wise thou  shalt  be  cut  off" 


LECTURE   XIV. 


HEROD    AND    PETER. 


Chap.    xii. 

After  the  persecution,  which  arose  upon  the  death  of  Stephen, 
the  disciples  enjoyed  an  interval  of  repose.  The  rage  of  their 
enemies  was  exhausted,  or  suspended  by  some  cause,  of  which  this 
history  does  not  inform  us.*  Perhaps,  the  conversion  of  Saul  had 
some  influence,  by  disarming  a  furious  adversary,  who  stimulated 
the  zeal  and  activity  of  others.  But  the  Church  was  destined,  in 
the  early  stages  of  its  existence,  to  pass  through  scenes  of  sorrow 
and  blood,  with  a  design  to  illustrate,  by  its  effects  in  sustaining 
the  sufferers,  and  ultimately  prevaihng  against  the  most  formidable 
opposition,  the  divine  origin  of  our  religion,  and  the  almighty  power 
of  its  Author.  It  was  impossible  that  the  Christians,  living  among 
the  men  who  had  crucified  tl.eir  Master,  and  professing  a  system 
of  doctrine  which  was  abhorred  as  an  impious  attempt  to  set  aside 
the  institutions  of  Moses,  should  long  remain  unmolested.  During 
the  restraint  which  Providence  sometimes  imposes  upon  the  wicked, 
they  may  seem  to  be  favourably  disposed  towards  religion,  and  may 
treat  good  men  with  apparent  respect  and  kindness  ;  but  the  enmity 
of  their  hearts  to  truth  and  holiness  is  not  diminished,  and  waits 
only  for  a  favourable  opportunity  to  discover  itself.  For  a  short 
time,  the  sun  may  shine,  and  the  sky  may  wear  the  aspect  of 
serenity,  but  the  clouds  will  return,  and  the  storm  will  again  beat 
upon  the  heads  of  the  righteous. 

The  Chapter  noAV  read  records  a  second  persecution  to  which  the 
rising  Church  was  exposed.     "  Now  about  that  time,  Herod  the 

*  According  to  Dr.  Lardner,  it  was  at  this  time  that  the  Emperor  Caligula  proposed 
to  erect  his  statue  in  the  temple  ;  and  it  was  owing  to  the  consternation  into  which  the 
Jews  were  thrown,  that  the  persecution  was  suspended..     Vol.  I.  121 — 1-25,  2d  edition. 


LECTURE  XIV CHAPTER  XII.  177 

king  stretched  forth  his  hands  to  vex  certain  of  tlie  Church." 
The  persecutor  was  grandson  of  Herod  the  Great,  who  attenipted 
to  destroy  our  Saviour  in  his  infancy,  and  nephew  of  that  Herod, 
by  whose  command  the  Baptist  was  beheaded.  Notwithstanding 
the  praises  lavished  on  him  by  Josephus,  for  his  munificence  and 
the  mildness  of  his  dispositions,  he  appears,  from  this  account,  to 
have  inherited  a  portion  of  the  cruelty,  as  well  as  the  honours  and 
dominions,  of  his  grandfather  and  uncle  ;  and  he  has  transmitted  his 
name  to  posterity,  as  one  of  those  bloody  tyrants,  who  ha've  abused 
their  power  for  the  oppression  of  innocence  and  truth.  After  the 
death  of  the  first  Herod,  the  royal  title  of  the  family  expired  ;  but 
it  was  restored  in  the  person  of  this  man,  whom  the  Roman  empe- 
ror appointed  king  of  Judea.  Having  been  educated  in  the  reli- 
gion of  Moses,  he  is  represented  by  the  Jewish  historian  as  so  zeal- 
ous for  the  law,  that  hardly  a  day  passed  in  which  he  did  not 
offer  sacrifices.  He  might  be  prompted,  therefore,  by  his  own  big- 
otry, to  persecute  the  disciples  of  Jesus  ;  and  in  his  court,  which 
would  be  frequented  by  the  priests  and  rulers,  there  were  not  want- 
ing enemies  to  the  Christians,  who  improved  the  royal  favour,  to 
gratify  their  private  resentment,  or  their  religious  intolerance. 
"  He  stretched  forth  his  hands  to  vex  certain  of  the  Church." 

The  first  sufferers  were  persons  of  less  note  than  the  Apostles, 
probably  some  of  the  private  members  of  the  Church,  who  were 
distinguished  by  their  station  in  society,  or  their  activity  ;  and  as 
Herod  is  said  only  to  have  vexed  them,  it  would  seem  that  they 
were  not  put  to  death,  but  subjected  to  some  lighter  punishment. 
A  nobler  sacrifice  was  necessary  to  appease  the  rage  of  the  king, 
and  to  satisfy  the  demands  of  his  sanguinary  counsellors.  "He 
therefore  killed  James,  the  brother  of  John,  with  the  sword."  James 
is  called  the  brother  of  John,  to  distinguish  him  from  another  James, 
the  son  of  Cleophas,  who  is  styled  the  brother  of  our  Lord,  because 
his  mother  was  sister  to  the  Virgin.  When  the  two  sons  of  Zebe- 
dee  came  to  our  Saviour,  soliciting  seats  in  his  kingdom,  on  his 
right  and  left  hand,  he  refused  their  request,  but  told  them  that 
"  they  should  drink  of  his  cup,  and  be  baptized  with  his  baptism." 
We  see  the  prediction  fulfilled  Avith  respect  to  the  elder  brother,  who 
tasted  the  bitter  cup  of  affliction,  and  was  baptized  with  a  baptism 
of  blood,  when  he  suffered  a  violent  death. 

The  Apostolical  office  was  the  highest  and  most  honourable  in 
the  Church  ;  but  it  held  out  no  prize  to  tempt  the  ambition  of 

23 


178  LECTURE    XIV. CIlAriER    XII. 

worldly  men.  In  their  eyes,  it  was  the  pre-eminence  of  shame  ; 
and  in  consequence  of  the  situation  of  the  Church,  it  was  the  post 
of  danger.  The  Apostles  were  hated  above  the  other  Christians  as 
the  ringleaders  of  the  apostasy,  the  men  who  had  kept  alive  the 
menwry  of  Jesus,  and  had  prevailed  upon  many  thousands  to  be- 
come his  disciples.  \Yhat  courage,  what  resolution,  what  disregard 
of  life,  what  superiority  to  those  terrors,  which  operate  with  so  much 
force  upon  common  minds,  were  requisite  as  qualifications  for  so 
dangerous  a  station  !  Those  who  actually  filled  it,  were  men  of 
low  birth  and  no  education,  and,  as  some  parts  of  their  conduct  in- 
dicate, of  a  timid  and  cowardly  temper.  Yet,  they  displayed  a 
spirit  of  heroism,  which  was  never  surpassed.  "  They  jeoparded 
their  hves  unto  the  death,  in  the  high  places  of  the  field."  We 
venerate  their  memory  ;  but  let  us  not  forget  to  admire  the  grace 
of  God,  which  "  gave  power  to  the  faint,  and  to  them  who  had  no 
miglit,  increased  strength." 

The  death  of  this  righteous  man  involved  the  Church  in  deep 
affliction  ;  but  it  was  highly  gratifying  to  the  blood-thirsty  Jews. 
"  Ye  shall  weep  and  lament,  but  the  world  shall  rejoice."  They 
exulted  in  the  just  punishment  of  an  irreclaimable  heretic  ;  they 
tlattered  themselves,  that  the  example  would  terrify  others  into  a 
recantation  of  their  error  ;  and  they  hoped,  that  the  sword  would 
not  be  returned  to  its  scabbard,  till  it  had  executed  justice  upon  all 
the  leading  men  in  the  Church.  These  sentiments  were  openly 
expressed  ;  and  Herod,  eager  to  ingratiate  himself  still  more  with 
the  people,  readily  complied  with  their  wishes.  "  And,  because  he 
saw  it  pleased  the  Jews,  he  proceeded  further,  to  take  Peter  also." 
From  whatever  motive  the  persecution  was  begun,  it  was  continued 
from  policy.  This  indeed  is  the  principle,  which  has  commonly 
directed  the  exercise  of  that  power,  which  civil  governments  claim, 
to  interfere  in  matters  of  religion.  It  is  not  truth,  but  expediency, 
which,  in  most  cases,  has  regulated  its  operations.  Hence  forms 
of  religion,  not  merely  differing  in  some  particulars  of  inferior  im- 
portance, but  directly  opposed  to  each  other,  have  been  successively 
patronised  by  the  same  legislature,  and  even  established,  at  the 
same  time,  in  different  provinces  ;  plainly  because  nothing  was 
thought  of  but  to  secure  the  authority  and  influence  of  government, 
by  gratifying  the  wishes  and  prejudices  of  the  people.  The  alliance 
between  Church  and  State  is  conceived  to  be  so  close,  that  if  the 
one  fall,  the  other  cannot  long  be  supported.     The  Church,  there- 


LECTURE   XIV. CHAPTEa    XII  179 

fore,  is  upheld  for  the  sake  of  the  State  ;  and  in  defence  of  the  for- 
mer, some  men  display  the  most  furious  zeal,  who  give  evidence, 
by  their  general  profaneness  and  profligacy,  that  they  hold  religion, 
considered  in  itself,  in  absolute  contempt.  Non-conformity  is  ac- 
counted a  certain  indication  of  disaffection,  as  if  no  man  could  be  h 
good  subject,  who  presumed  to  exercise  his  own  judgment,  and  re 
fused  to  be  controlled  by  the  opinion  of  others  neither  wiser  nor  bet- 
ter than  himself,  in  a  matter  infinitely  more  important  than  all 
tei.iporal  concerns,  and  the  design  of  which  is  utterly  lost,  if  it  do 
not  proceed  upon  examination  and  choice.  Every  loyal  man 
bhould  embrace  that  faith,  to  which  the  state  has  given  its  sanc- 
tion ;  and  the  state  has  preferred  it  to  any  other,  because  it  serves 
better  as  an  engine  of  political  influence.  The  appeal  is  never 
made  to  the  Scriptures,  by  v.'hich  alone  all  questions  of  this  nature 
should  be  decided.  Force  is  an  easier  and  more  compendious 
method  of  silencing  the  objections  of  dissenters.  It  is  acknow- 
ledged, that  persecution  has  often  originated  in  sincere  but  mistaken 
zeal  for  what  was  conceived  to  be  the  truth  ;  but  in  many  cases, 
and  especially  with  persons  in  power,  religion  is  merely  a  pretext, 
and  the  real  causes  are  to  be  found  in  the  jealousy  of  governments, 
the  avarice,  ambition,  and  resentment  of  ministers,  or  the  machina- 
tions of  a  corrupt,  interested  priesthood,  exerting  themselves  to  main- 
tain that  craft  by  which  they  have  their  gain.  Such  is  the  history 
of  a  power,  which  has  been  represented  as  the  gift  of  God  to  the 
rulers  of  nations,  and  contended  for  with  as  great  vehemence  of  ar- 
gument, and  bitterness  of  zeal,  as  if  Christianity  itself,  deprived  of 
its  protection,  would  speedily  perish  from  the  earth  ! 

"  Then  were  the  days  of  unleavened  bread."  The  Israelites  were 
commanded  to  eat  unleavened  bread  for  seven  days  at  the  time  of 
the  passover.  The  season  is  mentioned,  to  assign  the  reason  why 
the  king  did  not  immediately  put  Peter  to  death.  He  was  more 
scrupulous  than  the  priests,  at  the  time  of  our  Saviour's  crucifixion, 
and  would  not  profane  the  feast  by  a  public  execution  ;  or  he  was 
afraid,  lest  the  friends  of  Peter  should  excite  the  people,  to  make  use 
of  their  right  to  demand  the  release  of  a  prisoner,  for  obtaining  his 
pardon. 

"When  he  had  apprehended  Peter,  therefore,  he  put  him  in 
prison,  and  delivered  him  to  four  quarternions  of  soldiers,"  that  is, 
to  sixteen  soldiers,  four  of  whom  guarded  him  by  turns  ;  "  intend- 
ing after  Easter  to  bring  him  forth  to  the  people."     The  term, 


180  LECTURE   XIV. CHAPTER   XII. 

Easter,  denotes,  in  this  country,  the  day  observed  by  many 
Churches^  in  memory  of  our  Saviour's  resurrection,  But  the  Greek 
word  signifies  the  passover,  and  should  have  been  exactly  trans- 
lated, because  the  historian  is  speaking  not  of  a  Christian,  but  of  a 
Jewish  festival.  With  the  execution  of  Peter,  Herod  purposed  to 
close  the  solemnity.  The  time  was  come,  when  they  who  killed 
the  disciples  of  Jesus,  thouglit  "  that  they  did  God  service."  By 
the  infatuated  Jews,  the  murder  of  this  righteous  man  would  be 
deemed  a  sacrifice  not  less  acceptable  to  him  than  that  of  the  pas- 
chal lamb. 

"  Peter,  therefore,  was  kept  in  prison  ;"  and  while  lie  was  so 
strictly  watched,  there  was  no  prospect  of  his  escape.  "  But  prayer 
was  made,  without  ceasing,  of  tlie  Church  unto  God  for  him." 
The  danger  of  Peter  must  have  excited  particular  interest,  as  his 
services  had  been  so  valuable,  and  his  loss  would  be  severely  felt. 
But  hope  is  the  life  of  prayer,  for  who  would  ask  what  he  knew  to 
be  unattainable  ?  and,  in  the  present  case,  hope  seemed  to  have  no 
rational  foundation.  The  death  of  the  Apostle  was  fixed  for  the 
next  day  ;  and,  during  the  short  interval,  what  could  occur  to  pre- 
vent it  ?  The  first  Christians  were  persuaded  that  nothing  is  im- 
possible to  him  who  believes,  because  nothing  is  impossible  to  God. 
Daniel  was  preserved  in  a  den  of  lions,  and  the  three  Jewish  con- 
fessors, in  the  midst  of  a  fiery  furnace.  God  could  bend  the  heart 
of  the  tyrant  to  mercy,  or  defeat  his  purpose  by  his  sudden  death,  or 
incline  the  people  to  intercede  for  the  life  of  his  servant,  or  deliver 
him  by  a  miracle.  They  did  not  limit  the  Holy  One  of  Israel,  and 
say,  "  How  can  this  thing  be  !"  Reflecting  on  his  power,  they  over- 
looked the  obstacles  to  the  answer  of  their  prayers,  and  "  being  strong 
in  faith  gave  glory  to  God." 

The  event  showed,  that  the  prayer  of  faith  is  effectual,  and  en- 
courages us  to  trust  in  God,  in  seasons  of  the  greatest  perplexity, 
"And  when  Herod  would  have  brought  him  forth,  the  same  night 
Peter  was  sleeping  between  two  soldiers,  bound  with  two  chains  ; 
and  the  keepers  before  the  door  kept  the  prison."  How  happy  is 
the  man  who  is  at  peace  with  God  !  Assured  of  his  favour,  and 
resigning  himself  to  the  disposal  of  infinite  wisdom  and  goodness, 
he  enjoys  an  inward  calm  amidst  the  fiercest  storms  of  adversity. 
It  was  the  last  night  of  Peter's  imprisonment,  and  on  the  morrow 
he  was  to  suffer  a  violent  death  ;  yet  he  sleeps  more  soundl)'-,  per- 
haps, than  Herod  in  his  palace,  not  becfrise  nature  was  exhausted 


LECTURE    XIV. — CHAPTER    XII.  18 1 

by  anxiety  and  long  watching,  but  because  he  felt  no  fear.  To 
him  death,  although  styled  the  king  of  terrors,  was  not  terrible.  He 
had  learned  from  his  Saviour  "  not  to  be  afraid  of  them  that  kill 
the  body,  and  after  that  have  no  more  that  they  can  do."  Death 
is  but  a  sharp  pain,  past  in  a  moment ;  and  why  then  should  it 
alarm  a  Christian  ?  It  is  probable,  that  he  has  suffered  more  in 
some  acute  disease  ;  and  if  the  conflict  were  more  dreadful,  it  will 
instantly  be  forgotten  amidst  the  joys  of  heaven.  Give  a  man  the 
testimony  of  a  good  conscience,  and  the  lively  hope  of  immortahty, 
and  you  transform  him  into  a  hero,  who  will  smile  on  the  rack, 
and  triumph  in  the  flames.  Peter  was  sleeping  between  two  sol- 
diers, bound  with  two  chains,  which  were  fastened  to  his  hands, 
and  to  the  right  and  left  hand  of  the  soldiers,  according  to  the 
manner  in  which  prisoners  were  secured.  The  keepers  stood 
before  the  door,  so  that  his  escape  was  impossible,  by  any  human 
means. 

In  the  account  of  his  deliverance,  there  is  little  which  requires 
illustration.  The  minister  of  providence  was  an  angel,  to  whom 
tlie  gates  and  guards  presented  no  obstruction.  As  soon  as  he  en- 
tered, a  hght  shone  in  the  prison,  which  showed  him  to  be  a  hea- 
venly messenger,  and  assisted  Peter  to  find  his  way  without  diffi- 
culty. When  he  awoke  the  Apostle,  and  commanded  him  to  rise, 
the  chains  fell  from  his  hands,  and  the  words  of  the  Psalmist  were 
literally  fulfilled,  "  The  Lord  looseth  the  prisoners."  He  then  or- 
dered him  to  gird  himself,  and  bind  on  his  sandals,  and  cast  his 
garment  about  him.  These  things  would  be  wanted,  when  he  had 
left  the  prison.  There  were  two  wards  to  be  passed,  at  which  guards 
were  stationed  ;  but  there  they  met  with  no  opposition.  All  the 
soldiers  were  cast  into  a  deep  sleep.  It  is  evident  from  the  stir 
among  them  in  the  morning,  that  they  were  ignorant  of  the  trans- 
actions of  the  night.  The  iron-gate,  which  led  into  the  city,  was 
opened  by  an  invisible  hand.  The  angel  and  Peter  went  out,  and 
both  walked  together  through  one  street,  when  the  angel  departed. 
The  miraculous  interposition  terminated,  where  ordinary  means 
were  sufficient.  The  presence  of  the  angel  was  no  farther  neces- 
sary to  Peter,  who  could  easily  find  a  place  of  safety  from  the  pur- 
suit of  his  enemies. 

The  age  of  miracles  is  past.  Angels  do  not  now  come,  in  a  vi- 
sible manner,  to  perform  services  to  the  saints  ;  but  their  agency  is 
as  real  and  beneficient  as  ever.     "  They  are  all  ministering  spirits, 


182  LECTURE    XIV. CHAPTER   XII. 

sent  forth  to  minister  for  them,  who  shall  be  heirs  of  salvation." 
They  defend  the  people  of  God  against  the  incursions  of  their  spi- 
ritual adversaries,  and  preiierve  them  from  dangers  which  are  often 
unperceived.  "The  angel  of  the  Lord  encampeth  round  about 
them  that  fear  him,  and  delivereth  them."  These  glorious  crea- 
tures do  not  disdain  to  minister  to  man,  who  was  made  a  little  lower 
than  they,  His^nature,  united  to  the  Son  of  God,  reigns  above 
all  principahties  and  powers  on  the  throne  of  the  universe  ;  and 
every  behever  can  call  the  Lord  of  angels  his  friend  and  brother. 
Perhaps,  those  remarkable  events,  which  sometimes  occur  in  the 
hi'story  of  the  saints,  and  for  which  it  is  difficult  to  assign  any  satis- 
factory cause  ;  those  wonderful  escapes,  those  inexplicable'  impres- 
sions on  the  mind,  those  unexpected  revolutions  in  their  favour,  the 
sudden  and  unlooked  for  patronage  of  the  wicked,  the  unaccount- 
able failure  of  the  designs  of  their  enemies,  the  surprising  ac- 
complishment of  their  hopes,  when  the  ordinary  means  had  been 
tried  in  vain,  and  every  appearance  seemed  to  justify  despair,  may 
be  referred  to  the  secret  operations  of  their  powerful  and  vigilant 
guardians. 

Peter  was  suddenly  awaked  out  of  a  sound  sleep  ;  his  eyes  were 
dazzled  with  the  light  which  shone  in  the  prison  ;  the  deliverance 
was  altogether  unexpected  ;  and  the  mode  of  effecting  it  was  irii- 
raculous.  These  circumstances  conspired  to  agitate  his  mind,  and 
to  render  him  incapable  of  calm  and  regular  thought.  Hence,  "  he 
wist  not  that  it  was  true  which  was  done  by  the  angel :  but  thought 
he  saw  a  vision."  But  when  he  was  left  alone,  "  he  came  to  him 
self,"  or  recovered  from  his  surprise  ;  and  finding  himself  freed  from 
his  chains,  and  in  one  of  the  streets  of  the  city,  he  said,  "  Now  I 
know  of  a  surety,  that  the  Lord  hath  sent  his  angel,  and  delivered 
me  out  of  the  hand  of  Herod,  and  from  all  the  expectation  of  the 
people  of  the  Jews."  rfis  grateful  heart  would  send  up  ejaculations 
of  praise  to  the  Saviour,  and  be  inspired  with  new  ardour  to  serve 
so  gracious  a  Master. 

He  then  reflected  upon  the  course  which  it  Avould  be  proper  to 
pursue,  both  for  his  own  safety,  as  a  strict  search  would  be  made 
for  him,  and  for  the  relief  of  the  anxiety  of  his  friends  ;  "  and 
when  he  had  considered  the  thing,  he  came  to  the  house  of  Mary, 
the  mother  of  John,  whose  surname  was  Mark,  where  many  were 
gathered  together  praying."  In  those  days  there  were  no  Churches, 
or  buildings  appropriated  U     eligious  worship.     The  disciples  met 


LKCTURE    XIV. CHAPrER    XII.  1S3 

in  private  houses,  and  frequently,  in  times  of  persecution,  in  less 
convenient  places.  This  assembly  was  convened  in  the  night, 
principally  because  the  next  day  was  fixed  for  the  execution  of 
Peter,  but  partly  from  fear  of  the  Jews.  In  the  first  ages,  the  Chris- 
tians often  held  their  meetings  in  the  night ;  and  from  this  precau- 
tion, which  was  necessary  to  avoid  the  danger  of  discovery,  their 
enemies  ungenerously  stigmatized  them  as  persons  who  fled  from 
the  light,  and  chose  the  veil  of  darkness  to  cover  the  abominable 
crimes,  which  were  committed  in  their  conventicles.*  If  they  ap- 
peared in  open  day,  they  were  assaulted,  and  dragged  to  prison  and 
to  death  ;  if  they  sought  concealment,  they  were  loaded  with  the 
foulest  imputations.  In  the  house  of  Mary,  prayers  were  offered 
up  for  the  deliverance  of  Peter.  Even  at  this  late  hour,  his  friends 
did  not  despair.  God  was  able  to  disappoint  the  designs  of  Herod. 
and  the  hopes  of  the  Jews,  on  the  eve  of  accomplishment. 

At  this  moment,  "  Peter  knocked  at  the  gate  ;  and  a  damsel 
came  to  hearken,  named  Rhoda.  And  when  she  knew  Peter's 
voice,  she  opened  not  the  gate  for  gladness,  but  ran  in,  and  told 
how  Peter  stood  before  the  gate."  The  description  of  this  young 
woman,  forgetting,  in  a  tumult  of  joy,  to  open  the  gate  to  admit 
him,  although  this  was  the  first  step  Avhich  cool  reflection  would 
have  dictated  for  his  safety,  is  perfectly  natural,  and  would  be  in- 
jured, instead  of  being  improved,  by  a  commentary.-  "  They  said 
unto  her,  Thou  art  mad."  So  much  did  the  answer  of  their  prayers 
exceed  their  hopes,  that  they  could  not  believe  it ;  and  the  person 
who  told  them  of  their  success,  appeared  to  be  out  of  her  senses. 
"  But  she  constantly  affirmed  that  it  was  even  so.  Then  said  they^ 
It  is  his  angel."  As  the  word,  translated  angel,  is  used  also  for  an 
ordinary  messenger,  some  have  thought,  that  they  supposed  the 
person  at  the  gate  to  be  a  messenger  come  with  intelligence  from 
Peter.  But  Rhoda  knew  him  by  his  voice  ;  and  from  this  circum- 
stance they  must  have  concluded  that  it  was  either  Peter  himself, 
or  some  being  who  could  personate  him.  The  Jews  believed,  that 
every  good  man  was  attended  by  a  particular  angel,  to  whose  care 
he  was  entrusted.  Judging  it  impossible  that  it  was  Peter  himself, 
the  disciples  assembled  in  the  house  of  Mary  said,  •'  It  is  his  angel ;" 
imagining  that  the  angel,  who  constantly  waited  upon  the  Apostle, 
was  come  to  give  notice  of  him  to  his  friends.     But,  although  the 

*  Minucius  Felix,  ii. 


184  LECTURE    XIV. CHAPTER    XII. 

notion  of  guardian  angels  seems  to  liave  been  adopted,  at  least  by 
some  persons  in  the  primitive  Church,  it  does  not  follow  that  it  is 
true  ;  for  their  private  opinions  are  not  the  standard  of  our  faith, 
any  more  than  the  private  opinions  of  good  men  in  the  present 
times.  It  is  not  confirmed  by  the  authority  of  our  Saviour,  or  of 
the  Apostles. 

"  But  Peter  continued  knocking  :  and  when  they  had  opened 
the  door,  and  saw  hhii,  they  were  astonished.  But  he,  beckoning 
unto  them  with  the  hand  to  hold  their  peace,  declared  unto  them 
how  the  Lord  had  brought  him  out  of  prison."  The  joy  of  the  dis- 
ciples must  have  been  great,  to  see  their  beloved  brother  snatched 
by  divine  power  from  impending  death,  and  their  prayers  answered 
in  so  surprising  and  seasonable  a  manner.  "  And  he  said.  Go  show 
these  things  unto  James,  and  to  the  brethren,"  that  they  also  might 
admire  the  goodness  of  the  Saviour,  and  turn  their  prayers  into 
|.»iaises.  "  And  he  departed,  and  went  into  another  place "  of 
greater  security.  Having  been  delivered  by  a  miracle,  he  was  to 
save  himself  from  the  pursuit  of  his  enemies  by  the  exercise  of  his 
prudence. 

The  two  following  verses  give  an  account  of  the  consternation 
and  bustle  of  the  soldiers,  when  they  found,  the  next  day,  that  the 
prisoner  was  gone.  Neither  their  search,  nor  the  diligence  of  Herod, 
could  find  hini.  Disappointed  in  his  design  against  the  life  of  the 
Apostles,  and  mortified  at  not  being  able  to  gratify  the  expectation 
of  the  people,  he  wreaked  his  vengeance  upon  the  soldiers,  who 
were  guilty,  in  his  eyes,  of  an  unpardonable  offence.  And,  indeed, 
as  they  could  give  no  account  of  the  matter,  he  would  naturally 
.suspect,  either  that  they  had  slept  upon  guard,  a  crime  not  to  be 
forgiven,  or  that  they  had  connived  at  the  escape  of  the  prisoner. 

After  these  events,  Herod  went  to  Cesarea,  to  celebrate  games  in 
honour  of  Cesar.  The  death  of  James  was  forgotten  ;  or  if  he  re- 
membered it,  it  was  with  regret,  that  he  had  been  prevented  from 
sacrificing  this  other  victim  to  his  bigotry  or  his  policy.  He  wap 
supported  by  the  appro]:»ation  of  the  people ;  and  there  was  no 
earthly  tribunal  to  whicli  he  was  amenable.  But  there  was  a  God 
m  heaven,  who  makes  inquiry  after  blood,  and  whom  the  death  of 
.1  righteous  man,  how  much  scev^^r  undervalued  by  the  world,  in- 
terests more  than  the  fall  of  a  n  /.-•hty  monarch.  His  justice  some- 
times pursues  the  guilty  w'th  ?    juick  pace  ;  and  forces  to  their  lips 


LECTURE    XIV. CHAPTER   XII.  186 

the  cup  which  they  have  given  to  others,  mixed  up  with  the  bitter 
ingredients  of  his  wrath. 

Tyre  and  Sidon  were  maritime  cities,  in  the  vicinity  of  the  do- 
minions of  Herod.  The  inhabitants,  being  employed  in  trade,  had 
perhaps  neglected  agriculture  ;  and  their  territories  were  too  small 
to  yield  what  was  sufficient  for  the  annual  consumption.  With  the 
profits  of  trade,  or  with  the  wares  which  they  manufactured  and 
imported,  they  purchased  corn  and  cattle  in  Judea,  or  in  some  of 
the  provinces  belonging  to  the  king.  Hence,  when  by  some  cause 
not  mentioned,  they  had  incurred  the  displeasure  of  Herod,  they 
were  anxious  to  pacify  him.  They  dreaded  his  resentment,  which 
they  were  unable  lo  resist,  and  by  which  they  might  be  deprived 
of  the  necessary  supphes.  To  ensure  the  success  of  their  embassy, 
they  had  made  Blastus,  the  chamberlain,  their  friend.  Kings,  who 
are  regarded  as  independent  sovereigns,  the  arbiters  of  nations,  are 
often  mere  pageants,  moved  by  persons  of  inferior  rank  behind  the 
curtain.  When  war  and  peace  are  traced  to  their  sources,  they  are 
found,  in  many  cases,  to  proceed,  not  so  much  from  the  ambition 
and  caprice  of  the  ostensible  lords  of  the  world,  as  from  the  passions 
of  their  ministers,  and  the  secret  influence  of  women  and  favourites. 
The  springs  and  wheels,  which  move  the  mighty  machine,  are  not 
seldom  constructed  of  the  vilest  and  most  contemptible  materials. 

The  favour  of  the  king  being  gained  by  the  mediation  of  his 
chamberlain,  Herod,  on  the  second  day  of  the  games,  as  Josephus 
informs  us,  sat  upon  his  throne,  arrayed  in  royal  apparel,  curiously 
wrought  with  silver,  which  being  struck  by  the  beams  of  the  rising 
sun,  emitted  a  dazzling  lustre,  that  filled  the  spectators  wnth  awe. 
The  oration,  which  he  delivered  to  the  ambassadors  of  Tyre  and 
Sidon,  might  be  worthy  of  admiration  for  its  eloquence  and  wisdom  ; 
but  the  applause  of  the  people  is  an  equivocal  proof.  Truth  seldom 
reaches  the  ears  of  kings.  They  are  addressed  in  the  smooth  lan- 
guage of  flattery,  which  exaggerates,  with  unrestrained  license,  any 
good  qualities  of  which  they  are  possessed,  and  blushes  not  to  adorn 
the  most  stupid  and  worthless,  with  the  highest  endowments  of  in- 
tellect, and  the  noblest  attributes  of  virtue.  The  grossest  adulation 
is  eagerly  received  by  men,  whom  power  and  splendour  have  in- 
toxicated. "  The  people  gave  a  shout,  saying.  It  is  the  voice  of  a 
God,  and  not  of  a  man."  Such  extravagant  flattery,  to  which  the 
heathens  were  accustomed,  was  altogether  unprecedented  among 
the  Jews.  Perhaps,  they  were  heathens  who  joined  in  this  idola- 
24 


186  LECTURE   XIV. — CHAPTER    XII. 

troiis  exclamation.  It  might  seem  incredible,  that  beings  possessed 
of  common  sense  should  ever  have  been  so  completely  blinded  and 
degraded,  as  to  exalt  into  a  God  a  man  like  themselves-;  but  this 
folly  was  not  greater  than  the  Gentiles  had  already  committed,  in 
worshipping  stocks  and  stones,  the  works  of  their  own  hands,  or  in 
taking  a  tree,  as  the  Prophet  says,  in  a  style  of  bitter  irony,  and 
making  a  fire  of  the  one  part  of  it,  and  a  God  of  the  other.  We,  at 
this  late  period  of  the  world,  have  our  belief  in  the  wildest  excesses 
of  polytheisna  confirmed  by  facts,  which  have  passed  before  our  eyes, 
and  have  fixed  an  indelible  stain  upon  the  age,  and  upon  human 
nature.  Amidst  the  light  of  revelation,  and  the  improvements  of 
philosophy,  have  we  not  heard  one  of  the  most  unprincipled  and 
sanguinary  adventurers,  who  was  ever  raised  up  by  Providence  to 
be  a  scourge  of  the  human  race,  addressed  by  his  detested  slaves, 
in  language  sacred  to  the  Divinity,  and  hailed  as  another  Messiah, 
sent  by  Heaven  to  emancipate  mankind  ?  It  is  still  more  unaccount- 
able, that  any  man  in  his  senses,  and  conscious  of  his  infirmities, 
should  have  quietly  suffered  a  compliment  so  manifestly  excessive 
and  ridiculous,  that  it  might  have  been  justly  resented  as  an  insult. 
Did  not  Herod  feel  that  he  was  a  man,  and  nothing  more  ?  He 
needed  food  and  rest  as  well  as  other  men  ;  his  head  ached ;  his 
pulse  beat  with  feverish  quickness  ;  his  heart  quaked  at  the  thought 
of  death,  which  would  lay  his  honours  in  the  dust.  How  ther 
could  he  fancy  himself  a  God  ! 

In  the  fulness  of  his  pride,  he  overlooked  these  monumenis  ot 
his  frailty.  No  reprimand,  or  frown,  checked  the  madness  of  the 
people.  Elevated  upon  his  throne,  the  puny  wretch  snuffed  up, 
with  self-complacency,  the  incense  offered  by  his  worshippers.  "  But 
he  was  a  man,  and  no  God  in  the  hand  of  him  that  slew  him." 
"  Immediately  the  angel  of  the  Lord  smote  him,  because  he  gave 
not  God  the  glory :  and  he  was  eaten  of  worms,  and  gave  up  the 
ghost."  The  angels  are  always  ready  to  execute  the  orders  of 
their  Lord,  and  fly  with  equal  speed  to  confer  benefits  upon  the 
righteous,  and  to  inflict  punishment  upon  the  wicked.  Herod  did 
not  give  glory  to  God,  by  checking  the  idolatrous  flattery  of  his 
subjects,  and  referring  to  him  all  his  power  and  greatness.  The 
measure  of  his  iniquity  was  full.  To  injustice  and  cruelty  he  now 
added  blasphemous  pride.  The  divine  honour,  thus  openly  in- 
sulted, demanded  his  destruction.  In  the  midst  of  the  acclamations 
of  the  multitude,  and  the  impious  triumph  of  the  king,  he  was 


LECTURE    XIV. — CHAPTER    XII. 


187 


seized  with  a  loathsome  and  mortal  distemper,  and  expired  in  a  few 
days,  a  signal  monument  of  the  righteous  judgment  of  God,  and 
a  solemn  lesson  of  humility  to  the  great  men  of  the  earth,  whom 
the  Almighty  can  dash  in  pieces  as  a  potter's  vessel.  Josephus, 
whose  accbunt  exactly  agrees  with  that  of  the  inspired  historian, 
represents  him  as  acknowledging  amidst  his  torments,  the  justice  of 
his  doom,  and  exclaiming  to  his  friends  who  surrounded  him,  "  Be- 
hold, I,  your  God,  am  commanded  to  surrender  my  life.  My  fate 
convicts  you  of  falsehood.  I,  whom  you  styled  immortal,  am  hur- 
ried to  death.     I  must  submit  to  the  sentence  of  God." 

Thus  perished  this  impious  persecutor  ;  and  the  hand  of  God 
has  since  been  visibly  displayed  in  the  destruction  of  others,  who 
had  distinguished  themselves  as  the  enemies  of  his  Church.  "  No 
weapon  that  is  formed  against  thee  shall  prosper  ;  and  every  tongue 
that  shall  rise  against  thee  in  judgment  thou  shalt  condemn. 
This  is  the  heritage  of  the  servants  of  the  Lord,  and  their  righteous- 
ness is  of  me,  saith  the  I^ord." 

I  conclude  with  a  few  reflections  suggested  by  this  passage. 

First,  Self-denial  and  courage  are  qualities,  which  enter  into  the 
composition  of  the  Christian  character.  Self-denial  is  necessary, 
because  there  are  many  privations  to  which  the  follower  of  Jesus 
must  submit,  many  acts  of  mortification  which  he  must  perform, 
many  hardships,  unpleasant  to  human  nature,  which  he  must  un- 
dergo. Without  courage,  he  could  not  face  the  formidable  obstacles 
which  lie  before  him  in  the  path  of  obedience,  nor  endure  the  trials 
of  his  faith  and  patience.  Neither  a  selfish  nor  a  timid  man  is  fit 
to  be  a  Christian.  He  alone  is  worthy  of  this  character,  who,  en- 
tirely devoted  to  his  Saviour,  is  willing  to  sacrifice  every  personal 
consideration  for  his  glory,  and  is  resolved  that  nothing  shall  stop 
him  in  the  course  of  his  duty.  Such  were  the  Christians  of  the 
Apostolic  age.  Such  was  James,  Avho  laid  down  his  life  for  the 
gospel ;  and  such  was  Peter,  who  cheerfully  consented  to  follow 
his  Lord  to  prison  and  to  death.  Our  circumstances,  indeed,  through 
the  goodness  of  Providence,  are  difllerent  from  theirs  ;  we  enjoy 
peace  and  security  in  the  profession  of  religion.  But  in  the  most 
tranquil  season,  we  must  bear  the  world's  scorn,  and  resist  the  world's 
solicitations  ;  and  the  hour  of  temptation  may  come  suddenly  upon 
the  Church,  that  they  who  are  approved,  may  be  made  manifest. 
The  following  words  of  Christ  are  apphcable  to  every  period.     "  If 


1»»  LECTURE    XIV. CHAPTER   XII. 

any  man  will  come  after  me,  let  him  deny  himself,  and  take  up  his 
cross  and  follow  me." 

In  the  second  place,  When  we  reflect  upon  the  terrible  sufferings 
of  the  primitive  Christians,  and  of  the  faithful  in  succeeding-  ages, 
let  us  submit,  without  repining,  to  the  comparatively  shght  incon- 
veniences, which  we  may  incur  in  the  cause  of  religion.  Perhaps, 
we  have  been  compelled  by  conscience  to  adopt  a  form  of  religion 
which  is  not  fashionable,  and,  on  this  account,  are  deprived  of  some 
advantages  which  we  should  enjoy  by  conforming  to  the  established 
faith.  We  may  be  a  proverb  of  reproach  among  fools,  and  among 
pretenders  to  wisdom.  It  may  occasionally  be  our  lot  to  encounter 
the  sneer  of  contempt,  and  to  be  the  butt  of  ridicule,  and  wit  em- 
bittered by  malignity.  Our  familiar  friends  forsake  us ;  and  by 
the  companions  of  our  former  folly,  we  may  be  branded  as  hypo- 
crites or  madmen,  because  we  will  no  longer  run  to  the  same  excess 
of  riot.  These,  it  must  be  owned,  are  trials  which  will  be  keenly 
felt  by  every  honest  and  delicate  mind.  But  we  have  not  yet  "  re- 
sisted unto  blood,  striving  against  sin."  Our  lives  have  not  been 
endangered  ;  our  property  has  not  been  confiscated  ;  nor  have  we 
been  compelled  to  exchange  the  sweets  of  liberty  for  the  gloom  of  a 
prison.  With  the  history  of  the  martyrs  before  our  eyes,  shall  we 
not  be  ashamed  to  complain  ?  Surely,  if  we  escape  thus,  let  us  be 
thankful  that  our  passage  to  heaven  is  so  easy,  while  to  others  it 
has  been  difficult  and  boisterous. 

In  the  third  place.  Let  us  proceed  with  confidence  in  the  per- 
formance of  our  duty,  since  we  are  assured,  "  that  the  Lord  knows 
how  to  deliver  the  godly  out  of  temptation."  The  case  of  Peter 
shows,  that  no  earthly  power  can  prevent  their  deliverance.  God 
can  restrain  the  fury  of  their  enemies,  or,  permitting  it  to  operate, 
can  afford  protection  to  its  intended  victims.  "  Why  art  thou  afraid 
of  a  man  that  shall  die,  and  of  the  son  of  man,  that  shall  be  made 
as  grass?"  Is  he  not  in  the  hands  of  the  Lord?  And  if  the 
breath  of  the  Almighty  blow  upon  him,  shall  not  his  goodness 
wither,  and  his  power  and  glory  be  laid  in  the  dust  ?  Know,  Chris- 
tian, that  thou  art  safe  in  the  path  of  duty  ;  but  that,  when  thou 
hast  left  it,  thou  hast  no  promise  of  divine  protection.  The  wisest 
and  most  comfortable  plan,  is  to  commit  ourselves  to  God,  to  resign 
the  management  of  our  affairs  to  his  unerring  wisdom,  to  confide 
in  his  power,  and  to  believe,  that,  in  obeying  the  dictates  of  reason 
and  religion,  it  shall  ultimately  be  well  with  us. 


LECTUR.E    XIV. CHAPTER    XII.  189 

In  the  last  place,  All  the  impenitent  enemies  of  the  Church  shall 
perish.  Defended  by  omnipotence,  she  is  invincible.  Assaulted  by 
the  mightiest  potentates  of  the  earth,  she  remains,  while  they  have 
fallen  and  not  a  vestige  can  be  traced  of  their  kingdoms  and  em- 
pires. "  In  that  day  will  I  make  Jerusalem  a  burdensome  stone 
for  all  people ;  all  that  burden  themselves  with  it  shall  be  cut  in 
pieces,  though  all  the  people  of  the  earth  be  gathered  together 
against  it."  An  eloquent  Father  of  the  Church  has  left  a  treatise 
on  the  deaths  of  persecutors,  which  records  many  instances  of  the 
miserable  end  of  those  who  had  distinguished  themselves  by  their 
opposition  to  the  gospel.*  Since  his  time,  other  examples  of  divine 
vengeance  have  appeared,  from  which  we  are  led  to  say,  "  Verily, 
there  is  a  reward  for  the  righteous  :  verily  he  is  a  God  that  judgeth 
in  the  earth."  "  Upon  this  rock,  I  will  build  my  Church  :  and  the 
gates  of  hell  shall  not  prevail  against  it."  In  this  attempt  even  the 
power  and  policy  of  the  spirits  of  darkness  shall  be  baffled.  Let  not 
the  hearts  of  Christians  despond,  when  the  ungodly  prosper,  and  the 
earth  is  filled  with  violence.  While  God  permits  them  to  pursue 
their  career,  they  are  fulfilling  his  designs,  and  shall  not  be  able  to 
accomplish  their  own.  The  Assyrian  may  be  the  rod  of  his  anger 
for  the  correction  of  his  people ;  but  when  this  purpose  is  effected, 
the  rod  shall  be  broken,  and  thrown  into  the  fire.  "  God  is  in  the 
midst  of  her  ;  she  shall  not  be  moved :  God  shall  help  her,  and 
that  right  early.  The  heathen  raged,  the  kingdoms  were  moved ; 
he  uttered  his  voice,  the  earth  melted.  The  Lord  of  hosts  is  with 
us,  the  God  of  Jacob  is  our  refuge." 

•  Lactan.  tie  mortibus  persecutorum. 


LECTURE    XV. 


PAUL    AND    BARNABAS    IN    LYSTRA, 


Chap.  xiv.  8—18. 

Antioch  of  Syria  was  the  first  city,  in  wliich  the  gospel  was  pub 
licly  preached  to  the  Gentiles.  '•  The  hand  of  the  Lord  was  with 
his  ministers  :  and  a  great  number  beheved,  and  turned  unto  the 
Lord."  In  the  same  city,  the  disciples  received  the  appellation  of 
Christians,  by  which  they  have  ever  since  been  distinguished.  By 
these  remarkable  events,  Antioch  has  acquired  celebrity  in  the  an- 
nals of  the  Church  :  and  it  appears  to  have  been  chosen  by  Provi- 
dence as  a  central  spot,  from  which  the  rays  of  divine  truth  should 
be  diffused  throughout  the  heathen  world.  In  the  beginning  of 
the  thirteenth  chapter,  there  is  an  account  of  the  separation  of  Bar- 
nabas and  Paul,  to  the  work  of  preaching  to  tlie  Gentiles,  in  con- 
sequence of  a  command  of  the  Spirit,  addressed  to  the  Prophets  and 
Teachers  in  Antioch.  The  opposition  which  they  encountered  in 
the  course  of  their  mission  was  not  strange,  as  their  doctrine  was 
new,  and  adverse  to  the  opinions  and  corrupt  passions  of  mankind ; 
but  it  seems  to  have  chiefly  proceeded  from  the  Jews.  That  incor- 
rigible race  discovered  in  every  country  the  same  hostile  spirit  to 
Christianity  and  its  Author.  Justin  Martyr  affirms,  that  they  not 
only  did  not  repent  of  their  wickedness  in  crucifying  the  Messiah,  but 
sent  chosen  messengers  from  Jerusalem  to  all  nations,  to  inflame 
the  minds  of  men  against  his  religion.*  It  is  related,  in  the  pre- 
ceding chapter,  that  the  Jews  in  Antioch  of  Pisidia,  not  content 
with  contradicting  and  blaspheming  the  things  which  were  spoken 
by  Paul,  "  stirred  up  the  devout  and  honourable  women,  and  the 
chief  men  of  that  city,  and  raised  persecution  against  him  and 
Barnabas,  and  expelled  them  out  of  their  coasts."     The  same  part 

Dialog,  cum  Tryph. 


LECTURE    XV. CHAPTER     XIV.    8 — 18.  191 

was  acted  by  the  Jews  of  Iconium,  who  "  stirred  up  the  Gentiles, 
and  made  their  minds  evil-affected  against  the  brethren.  And  when 
there  was  an  assault  made  both  of  the  Gentiles,  and  of  the  Jews, 
with  their  rulers,  to  use  them  despitefuUy,  and  to  stone  them,  they 
were  aware  of  it,  and  fled  unto  Lystra  and  Derbe,  cities  of  Lyca- 
onia,  and  unto  the  region  that  lieth  round  about :  and  there  they 
preached  the  gospel." 

The  passage  which  I  have  read,  begins  with  the  account  of  a 
miracle,  performed  in  the  first  of  those  cities.  "  And  there  sat  a 
certain  man  at  Lystra,  impotent  in  his  feet,  being  a  cripple  from  his 
mother's  womb,  who  never  had  walked."  His  case  resembles  that 
of  the  man  who  was  cured  by  Peter  and  John  at  the  gate  of  the 
temple  ;  and  a  particular  statement  of  it  is  given,  to  show  the  real- 
ity, and  the  greatness  of  the  miracle.  It  was  not  an  incidental, 
but  a  radical  infirmity,  which  was  removed.  He  Avas  impotent  in 
his  feet ;  he  had  been  lame  from  his  birth ;  and  the  disorder  was 
such,  that  at  no  period  of  his  life  had  he  been  able  to  walk.  His 
situation  rendered  him  the  proper  object  of  a  miracle.  No  person 
of  humanity  could  look-  upon  him  without  pity ;  and  his  cure 
would  appear  to  all  to  be  the  efTect,  not  of  superior  skill,  but  of  su- 
pernatural power.  Thus,  the  design  of  the  miracle  would  be 
gained,  which  was  not  only  to  relieve  the  patient,  but  to  demon- 
strate to  the  inhabitants  of  Lystra,  that  God  was  present  with  Paul 
and  Barnabas,  and  consequently  that  their  doctrine  was  true. 

Miracles  are  a  sign  to  "  them  that  believe  not."  They  are  not 
merely  prodigies,  or  strange  sights,  intended  to  raise  the  wonder  of 
the  spectators,  and  to  draw  their  attention  to  the  person  who  performs  - 
them,  but  tokens,  or  proofs,  of  the  divine  approbation  of  him,  and 
of  the  religion  which  he  teaches.  To  the  Jews,  the  argument  from 
prophecy  was  sufl[icient  to  prove  that  Jesus  was  the  Christ ;  and  ac- 
cordingly, we  find  the  Apostles  insisting  much  upon  it,  in  their  dis- 
courses to  that  people.  But  to  the  Gentiles,  it  would  not  have  been 
addressed  with  propriety,  or  any  hope  of  success,  because  they  were 
not  acquainted  with  the  prophecies,  and  had  no  evidence,  that  the 
books  containing  them,  were  written  prior  to  the  event.  Miracles 
were  an  obvious  and  easy  species  of  evidence.  It  required  no  inves- 
tigation or  discussion  ;  it  pressed  upon  the  senses  ;  and  the  right  in- 
ference could  be  drawn  by  the  plainest  understanding.  "  Rabbi, 
we  know,  that  thou  art  a  teacher  come  from  God  ;  for  no  man  can 


1 92  LECTURE    XV. — CHAPTER     XIV.    8 — 18. 

do  these  miracles  that  thou  dost,  except  God  be  with  him."  The 
purpose  for  which  the  Apostles  were  furnished  with  the  power  of 
working  miracles,  was  to  prove  to  the  ignorant,  the  illiterate,  and 
the  unthinking,  who  are  the  great  majority  of  mankind,  the  divine 
authority  of  the  gospel. 

Paul  perceived  that  the  lame  man  had  "faith  to  be  healed." 
This  faith  seems  to  signify  either  a  general  belief  of  the  power  of 
Barnabas  and  Paul,  or  rather  of  Jesus  Christ,  whose  ministers  they 
were,  to  heal  infirmities  and  diseases :  or  a  persuasion,  that  a  cure 
would  be  performed  upon  himself  in  particular.  In  the  former  case, 
his  faith  was  founded  on  the  account  which  he  had  heard  of  the 
character  and  miracles  of  Christ,  and  of  the  extraordinary  gifts 
which  he  had  bestowed  upon  his  followers ;  in  the  latter,  it  was  the 
effect  of  a  supernatural  mipression  upon  his  mind.  This  faith  Paul 
perceived  by  the  power  of  discerning  spirits,  or  the  power  with 
which  the  Apostles  were  occasionally  endowed,  of  discovering  the 
thoughts  and  dispositions  of  men.  "If  thou  canst  believe,"  said 
our  Lord  to  a  father  deeply  afflicted  by  the  sufferings  of  his  son ; 
"  if  thou  canst  believe,  all  things  are  possible  to  him  that  believeth." 
The  expectation  which  the  promises  of  God,  or  the  suggestions  of 
his  Spirit  have  excited,  shall  not  make  him  ashamed.  "  Paul  there- 
fore, steadfastly  beholding  this  man,  said  with  a  loud  voice,  Stand 
up  right  on  thy  feet.  And  he  leaped  and  walked."  The  cure  im- 
mediately followed  the  command.  The  disorder  in  his  joints  was 
removed ;  his  limbs  recovered  strength,  and  with  the  fondness  so 
natural  to  a  man  who  has  recently  acquired  a  new  power,  which 
he  had  long  and  earnestly  desired,  but  despaired  of  ever  possessing, 
he  tried  it  in  every  way,  leaping  and  walking. 

Paul  said,  "  with  a  loud  voice,"  Stand  up  right  on  thy  feet.  The 
miracle  was  wrought  for  the  sake  of  the  inhabitants  of  Lystra,  as 
well  as  of  the  impotent  man ;  and  for  this  reason  it  was  pubhcly 
announced.  The  circumstances  in  which  the  miracles  of  the  gos- 
pel were  performed,  leave  no  room  for  suspecting,  that  they  were 
dexterous  impositions  upon  the  credulity  of  mankind.  That  they 
were  real  miracles  is  evident  from  this  important  fact,  that  they 
were  not  done  in  a  corner,  but  in  the  chief  places  of  concourse  ;  in 
the  streets  of  cities,  in  the  midst  of  assembled  multitudes,  in  the 
presence  of  enemies  as  well  as  of  friends.  The  miracles  of  false 
religions  were  performed,  or  are  said  to  have  been  performed,  in 
distant  ages,  of  which  we  have  only  fabulous  accounts ;   in  re- 


LECTURE     XV. CHAPTER,    XIV.    8 18.  193 

mote  countries,  where  any  thing  may  be  feigned  to  have  taken 
place,  without  the  risk  of  detection  ;  in  temples  under  the  command 
of  priests,  who  could  securely  practise  there  the  arts  of  deceit ;  or 
in  some  obscure  retreat,  sheltered  from  every  inquisitive  eye,  before 
witnesses,  select,  and  favourably  disposed.  "  If  they  shall  say  unto 
you,  Behold  he  is  in  the  desert,  go  not  fortl^ :  behold,  he  is  in  the  se 
cret  chambers,  believe  it  not."  Truth  courts  the  light,  that  it  may 
be  made  manifest.  The  juggling  tricks  of  heathenism  and  popery 
require  only  a  strict  examination,  to  be  rejected  with  contempt ; 
whereas,  the  miracles  of  Christianity  are  displays  of  omnipotent 
power,  which  will  be  the  more  admired,  the  more  closely  they  are 
considered. 

The  evidence  of  miracles  is  not  irresistible,  but  may  be  counter- 
acted by  the  power  of  prejudice.  The  Jews  attributed  the  miracles 
of  our  Saviour  to  Satanical  influence ;  the  Gentiles  believed,  that 
those  of  the  Apostles  were  operations  of  magic  ;  and  the  inhabitants 
of  Lystra  were  disposed  to  tm-n  this  miracle  into  an  argument  in 
favour  of  their  own  idolatrous  religion.  "  And  when  the  people  saw 
what  Paul  had  done,  they  lift  up  their  voices,  saying,  in  the  speech 
of  Lycaonia,  The  Gods  are  come  down  to  us  in  the  likeness  of 
men."  The  Gentiles  had  corrupted  the  fundamental  doctrine  of 
the  unity  of  God  ;  and  their  various  systems  of  religion  were  found- 
ed on  the  supposition  of  a  plurality  of  Deities,  male  and  female, 
differing  in  their  rank,  their  attributes,  and  the  provinces  or  func- 
tions assigned  to  them.  These  imaginary  beings  were  conceived' 
to  superintend  the  affairs  of  the  earth.  There  was,  indeed,  one  sectt 
of  philosophers,  the  disciples  of  Epicurus,  who,  while  they  admitted 
their  existence,  denied  that  they  governed  the  world  ;  but  they  were 
justly  suspected  of  atheism.*  Other  sects  of  philosophers,  and  the 
common  people,  believed,  that  men  were  objects  of  the  attention 
and  care  of  the  Gods,  who  observed  their  conduct,  and  interfered  in 
their  transactions,  and,  for  this  purpose,  descended,  on  some  occa- 
sions, to  the  earth  in  a  visible  form.  Their  histories  and  poems  are 
full  of  such  appearances.  When  the  inhabitants  of  Lystra,  there- 
fore, cried  out,  "  The  Gods  are  come  down  to  us  in  the  likeness  of 
men ;"  they  did  not  express  surprise  at  the  event  as  unusual,  but 
rather  joy  because  the  Gods  had  deigned  to  honour  their  city  with 
a  visit.      They  have  come  down  to  us,  "  in  the  likeness  of  men." 

♦  Cier.  de  natura  Deor.  i  43. 

25 


194  LECTLT;E    XV. CHAPTER   XIV.    8 18, 

They  were  supposed   to  appear  in  the  human  form,  which  was 
beheved   to   be  their   real  shape :    for  the    heathen    Deities  were ' 
clothed  with  bodies  hke  ours,  and  differed  from  men  only  in  the  ex- 
tent of  their  power,  and  the  attribute  of  immortality. 

As  soon  as  the  idea  was  adopted,  that  Paul  and  Barnabas  were 
Gods,  the  people  assigned  to  them  their  respective  names.  "  They 
called  Barnabas  Jupiter,  and  Paul  Mercurius,  because  he  was  the 
chief  speaker."  Jupiter  was  the  Supreme  Divinity  of  the  heathens, 
whom  they  called  the  Fatlier  of  Gods  and  men,  and  represented  as 
swaying  his  sceptre  over  heaven  and  earth.  Sometimes  they  speak 
of  him  in  a  style  not  unworthy  of  the  true  God,  describing  him  as 
shaking  heaven  with  his  nod,  and  terrifying  the  world  by  his  thun- 
der ;  but,  at  other  times,  they  degrade  him  below  the  dignity  of  a 
man,  by  portraying  him  w  ith  the  basest  passions,  and  foulest  crimes, 
of  a  profligate.  There  is  something  mysterious  and  inexplicable  in 
the  creed  of  the  Gentiles,  affording  a  lamentable  proof  of  the  aston- 
ishing, and  almost  incredible,  blindness  and  stupidity  of  the  human 
mind.  This  Jupiter,  whom  they  placed  at  the  head  of  the  universe, 
they  believed  to  have  been  a  man,  who  was  born,  reigned,  and  died, 
in  the  island  of  Crete.  An  inextricable  confusion  pervades  the  Pa- 
gan mythology  ;  it  is  full  of  inconsistencies  and  absurdities,  which, 
one  should  think,  could  not  have  been  digested  by  the  most  barbar- 
ous nation,  and  still  less  by  the  learned  Greeks  and  Romans  ;  and 
there  is  no  way  of  accounting  for  the  fact,  that  they  did  give  credit 
to  the  tales  of  their  priests  and  poets,  but  by  the  information  of 
^aul,  "  that  because  they  did  not  like  to  retain  God  in  their  know- 
ledge, God  gave  them  over  to  a  reprobate  mind."  Mercury  was 
one  of  the  sons  of  Jupiter.  Among  the  various  offices  with  which 
he  was  invested,  it  is  necessary  to  mention  only,  that  he  was  repu- 
ted the  messenger  of  the  Gods,  and  the  interpreter  of  their  will. 
Paul  was  called  Mercury,  because  he  most  frequently  addressed  the 
people.  If  he  was  a  God,  there  was  none  whose  character  so  ex- 
actly suited  him,  as  that  of  the  Deity  who  conveyed  the  messages 
of  Jupiter  to  mankind.  Barnabas  was  supposed  to  be  Jupiter, 
because  he  was  older  than  Paul,  or  of  a  more  dignified  appear- 
ance. 

If  the  Gods  had  condescended  to  visit  the  city  of  Lystra,  religion 
required  that  they  should  be  received  with  appropriate  honours. 
"  The  priest  of  Jupiter,  therefore,  which  was  before  their  city,"  or 
had  a  temple  without  the  walls,  or  in  the  suburbs,  "  brought  oxen 


LECTURE   XV. CHAPTER  XIV.    8 .8.  195 

and  garlands  unto  the  gates,  and  would  have  done  sacrifice  with 
the  people."  Sacrifices  were  a  distinguished  part  of  the  worship  of 
the  heathens  ;  and  in  this  general  feature,  their  religion  resembled 
that  of  the  Jews.  The  practice  was  undoubtedly  derived  from  tra- 
ditionary accounts  of  the  original  institution  of  sacrifices ;  for  the 
death  of  irrational  animals  would  not  have  occurred  to  the  unin- 
structed  human  mind,  as  a  proper  expedient  for  propitiating  the 
Deity.  The  victims  w^ere  generally  crowned  with  garlands  of  flow- 
ers. The  religion  of  the  Gentiles  was  of  a  cheerful  nature.  The 
eye  was  captivated  with  magnificent  spectacles ;  the  ear  w^as 
charmed  with  the  sound  of  musical  instruments,  and  the  melody  of 
songs  ;  and,  at  some  festivals,  the  grossest  debauchery  was  permit- 
ted in  honour  of  their  licentious  Divinities. 

The  intended  sacrifice  was  prevented  by  the  zeal  of  Barnabas 
and  Paul.  "Which,  when  the  Apostles,  Barnabas  and  Paul, 
heard  of,  they  rent  their  clothes,  and  ran  in  among  the  people,  cry- 
ing out,  and  saying,  Sirs,  why  do  ye  these  things  ?"  In  the  usual 
sense  of  the  term,  Barnabas  w^as  not  an  Apostle ;  but  it  literally 
signifies  a  person  sent,  a  messenger,  or  missionary,  and  the  title  is 
probably  given  to  him  in  reference  to  his  mission  from  Antioch,  to 
preach  the  gospel  to  the  Gentiles.  Paul,  in  one  of  his  Epistles, 
speaks  of  certain  brethren,  who  were  "  the  messengers  or  Apostles 
of  the  Churches,  and  the  glory  of  Christ."  When  Paul  and  Bar- 
nabas were  informed  of  the  intention  of  the  people,  they  "  rent  their 
clothes."  This  was  a  custom  of  the  Jews,  at  the  death  of  their 
friends,  in  times  of  public  calamity,  and  when  they  heard  blasphe- 
my, or  witnessed  any  great  transgression  of  the  law.  The  Apostles 
therefore  expressed,  after  the  manner  of  their  country,  grief  at  the 
conduct  of  the  people,  and  abhorrence  of  their  idolatry.  "  They 
ran  in  among  them,  saying.  Sirs,  why  do  ye  these  things  ?  We 
also  are  men  of  like  passions  with  you."  It  has  been  remarked, 
that  the  word  translated,  "  of  like  passions,"  properly  signifies,  sub- 
ject to  the  same  infirmities  and  sufferings,  or  fellow  mortals.  Their 
being  of  "  like  passions"  with  them  would  not  have  appeared  to  tlie 
Gentiles  a  good  reason  Avhy  Paul  and  Barnabas  should  not  be  wor- 
shipped ;  for  Jupiter  and  Mercury,  and  all  the  Gods  and  Goddesses 
of  Paganism,  were  supposed  to  be  actuated  by  the  same  passions 
with  men,  and,  if  history  might  be  credited,  had  given  many  shock- 
mg  displays  of  wrath,  revenge,  envy,  and  lust.  But,  if  they  were 
fellow-mortals,  beings  subject,  like  others,  to  disease  and  death,  it 


196  Ll^CTURE     XV. CHAPTER    XIV.    8 18. 

was  evident  that  they  were  not  Gods ;  for  the  heathen  Deities  were 
accounted  immortal,  and  were  chiefly  distinguished  by  this  privilege 
from  their  worshippers.  Mortals,  indeed,  there  have  been,  who  de- 
manded religious  honours  ;  and  base  flatterers  have  not  been  want- 
ing to  comply  with  the  extravagant  request.  Some  of  the  Roman 
emperors  were  deified  during  their  lives.  But,  surely,  the  worship- 
pers and  the  worshipped  must  have  secretly  regarded  each  other 
with  mutual  contempt ;  the  former  scorning  the  inflated  worm,  who 
dreamed  of  divinity,  because  accident  had  raised  him  to  a  throne ; 
and  the  latter  despising  the  abject  slaves  who  courted  his  favour  by 
such  degrading  homage.  The  remains  of  his  reason  must  have 
nauseated  their  incense,  while  it  gratified  his  vanity.  "  Sirs,  why 
do  ye  these  things."  Jealous  of  the  glory  of  the  true  God,  the 
Apostles  rejected,  with  abhorrence,  any  honour  offered  to  them, 
which  intienched  on  his  prerogative.  "  We  are  mere  mortals  like 
yourselves,  and  wish  for  no  other  token  of  respect,  than  that  you 
should  listen  to  us,  while  we  call  upon  you  to  renounce  your  idol- 
atry. We  preach  unto  you,  that  ye  should  turn  from  these  vanities 
unto  the  living  God." 

In  the  Old  Testament,  the  heathen  Gods  are  frequently  styled 
vanities.  It  is  a  contemptuous  title,  which  at  the  same  time,  is  ex- 
pressive of  their  nature.  Of  the  Deities,  whom  the  blinded  nations 
adored,  some  had  no  existence,  except  in  the  imagination  of  their 
worshippers  ;  and  the  rest  were  dead  men  and  women,  whom  the 
gratitude  and  admiration  of  posterity  had  consecrated.  Their 
images,  in  which  a  divine  virtue  was  supposed  to  reside,  were  con- 
structed of  stone,  and  wood,  and  the  precious  metals  ;  and  were 
alike  unworthy  of  religious  honours,  and  incapable  of  doing  either 
good  or  evil,  as  inanimate  matter  in  any  other  shape.  "  They  had 
eyes,  but  they  saw  not ;  and  ears,  but  they  heard  not.  They  that 
made  them  were  like  unto  them  ;  so  was  every  one  that  trusted  in 
them."  All  was  vanity.  These  pretended  Gods,  and  their  unpro- 
fitable service,  the  apostles  called  upon  the  men  of  Lystra  to  for- 
sake, and  henceforward  to  worship  "  the  living  God."  The  living 
God  is  Jehovah  the  self-existent  being,  who  comprehends  in  himself 
the  past,  the  present,  and  the  future,  and  is  the  source  of  life  to  all 
who  breathe  and  think.  His  existence  alone  is  necessary  and  im- 
mutable ;  that  of  all  other  beings  is  contingent  and  fluctuating. 
He  is  here  opposed  to  the  Gods  of  the  Gentiles,  who  were  dead 
men,  or  imaginary  beings,  and  whose  hfelcss  images,  enveloped  in 


LECTURE   XV. CHAPTER    XIV     8 18.  197 

clouds  of  smoke,  and  adored  with  profound  reverence,  were  as  in- 
sensible of  their  unmerited  honours,  as  the  walls  of  their  temples. 
"  Choose  now,"  said  the  Apostles,  "  whether  you  will  serve  the  liv- 
ing or  the  dead."  "  None  of  the  vanities  of  the  Gentiles  could  give 
rain  ;"  they  had  less  power  even  than  the  men  vv'ho  implored  their 
protection.  "  But  the  living  God  made  heaven  and  earth,  and  the 
sea,  and  all  things  that  are  therein."  The  universe  arose  out  of 
nothing  at  his  command,  was  arranged  by  his  wisdom,  and  is  sus- 
tained by  his  power.  It  demonstrates  his  existence  and  attributes  ; 
and,  in  language  understood  in  every  nation,  calls  upon  the  specta- 
tors of  his  glory  to  adore  and  serve  him. 

But  if  the  God,  whom  Paul  and  Barnabas  preached,  was  the 
true  God,  the  Creator  of  the  world  and  its  inhabitants,  why  was  he 
so  late  in  asserting  his  claim  to  their  homage  ?  Whence  had  he 
remained  unknown  for  many  ages,  while  other  beings  were  suffered 
to  usurp  his  place  and  his  honours  ?  To  obviate  this  objection 
against  the  Christian  doctrine  as  a  novel  system,  whicli  laboured 
under  the  great  disadvantage  of  being  opposed  to  the  ancient  estab- 
lished opinions  of  mankind,  the  Apostles  subjoin  the  following  re- 
mark. "  Who  in  times  past  suffered  all  nations  to  walk  in  their 
own  ways."  The  cause  of  the  recent  introduction  of  his  worship, 
was,  not  that  he  was  an  upstart  God,  a  Divinity  of  yesterday,  but 
that,  for  Avise  and  holy  reasons,  he  had  permitted  the  nations,  dur- 
ing a  long  succession  of  ages,  to  apostatize  from  himself,  and  follow 
the  suggestions  of  their  vain  imaginations.  Although,  as  we  shall 
afterwards  see,  he  did  not  leave  himself  altogether  without  a  wit- 
ness, yet  he  laid  no  restraint  upon  them  in  their  deviations  from 
truth  ;  and  employed  no  extraordinary  means  to  stem  the  torrent 
of  apostasy.  No  Prophet  arose  among  them  to  reprove  their  errors, 
and  restore  the  knowledge  and  service  of  the  Creator.  "  The 
times  of  this  ignorance  he  winked  at,"  seeming  to  take  no  notice 
of  it,  as  a  man  closes  his  eyes,  that  he  may  not  observe  what  is 
passing  around  him.  Every  nation  was  suffered  to  adopt  whatever 
form  of  religion  was  most  agreeable  to  its  taste.  Gods  were  multi- 
plied by  the  creative  power  of  superstition  ;  temples  rose  in  every 
city,  and  altars  in  every  grove  ;  so  that  the  true  God  was  banished 
from  the  greater  part  of  his  own  world.  The  duration  of  this 
period  of  darkness  and  impiety  is  expressed  by  the  indefinite 
phrase,  "  times  past."  Idolatry  seems  to  have  begun  early  after  the 
flood.     It  was  practised  in  the  family  of  Abraham  prior  to  his  call. 


198  LECTURE    XV. CHAPTER     XIV.    8 — 18. 

But  the  true  God  continued  to  be  known  and  worshipped  long  after, 
by  individuals  and  families,  amidst  the  general  corruption.  The 
covenant  with  Abraham  and  his  posterity,  by  which  they  were 
constituted  the  peculiar  people  of  God,  did  not  operate  to  the  exclu- 
sion of  other  nations,  till  about  the  time  of  the  deliverance  of  the 
Israelites  from  Egypt.  The  oracles  of  heaven  were  then  committed 
to  his  descendants,  and  the  rest  of  mankind  were  abandoned  to 
their  own  conduct. 

Notwithstanding  the  rejection  of  the  Gentiles,  their  idolatry  was 
inexcusable,  because  "  God  did  not  leave  himself  without  a  witness, 
in  that  he  did  good,  and  gave  them  rain  from  heaven,  and  fruitful 
seasons,  fiUing  their  hearts  with  food  and  gladness."  Canaan  was 
a  land  "  flowing  with  milk  and  honey,"  and  it  is  called  "  the  glory 
of  all  the  lands."  But  notwithstanding  the  high  character  be- 
stowed upon  it,  in  consequence  of  the  divine  blessing,  which  ren- 
dered it  uncommonly  fertile,  the  other  regions  of  the  earth  were  not 
deserts,  yielding  only  briers  and  thorns.  Some  of  the  countries, 
which  the  Gentiles  inhabited,  abounded  in  the  choicest  productions 
of  the  vegetable  kingdom.  The  rain  fell  upon  their  fields,  and  the 
year  was  crowned  with  the  goodness  of  the  Lord.  There  is  not  a 
more  agreeable  prospect  than  a  country  smiling  under  the  influ- 
ences of  heaven,  presenting  to  the  eye  vallies  covered  with  cornj 
and  mountains  clothed  with  pasture,  or  shaded  with  forests.  As 
such  a  scene  charms  us  with  its  beauties  and  cheers  our  hearts 
with  the  hope  of  plenty,  so  it  is  fitted  to  raise  our  thoughts  to  the 
source  of  .all  good,  the  almighty,  and  beneficent  Parent  of  the  uni- 
verse. A  reflecting  mind  learns  wisdom  from  trees,  and  flowers,  and 
every  thing. 

No  man,  who  consults  his  reason,  can  consider  the  productions 
of  the  earth  as  the  result  of  chance,  because  chance  signifies  no 
cause  of  any  kind,  but  merely  expresses  our  ignorance.  It  is  not 
less  irrational  to  imasrine,  that  ve^^etation  is  the  effect  of  certain 
"^  independent  qualities,  or  powers  of  matter.  Men  may  impose  upon 
themselves  by  words  and  theories  ;  but  it  is  impossible  to  conceive 
what  is  lifeless  and  inert  to  act,  without  being  first  acted  upon  by 
some  external  cause,  or  an  unconscious  substance  to  work  accord- 
ing to  a  regular  and  uniform  plan.  Wherever  we  observe  design, 
wherever  we  see  an  end  aimed  at,  and  a  series  of  means  employed 
to  accomplish  it,  reason  and  experience  point  to  an  inlelligent  agent. 
It  was  never  supposed  by  any  man  in  his  senses,  tliat  a  watch  was 


LECTURE    XV. CHAPTLM     XIV.    8 18.  199 

made  by  itself,  or  that  a  house  was  reared  by  the  accidental  meet 
ing  of  wood,  and  stones,  and  mortar.  The  process,  by  wliich  "  out 
hearts  are  filled  with  food  and  gladness,"  consists  of  so  many  steps, 
all  conducting  to  a  specific  termination,  that  no  person  can  survey 
them,  without  an  immediate  conviction  of  the  existence  and  provi- 
dence of  God.  From  the  surface  of  the  ocean,  of  rivers,  and  of 
lakes,  and  from  every  part  of  the  earth,  water  is  raised,  in  the  form 
of  vapour,  to  the  sky.  There  it  is  condensed  by  cold,  and  falls 
down  by  the  law  of  gravitation.  The  rain  penetrating  the  soil, 
cherishes  the  seeds  deposited  in  it,  and  entering  the  roots  of  vege- 
tables, ascends  by  the  stem  or  trunk,  and  is  circulated  through  the 
branches  and  leaves.  At  the  same  time,  plants  imbibe  nourish- 
ment from  the  air  and  the  sun  ;  and  arriving  at  maturity,  by  slower 
or  more  rapid  progress,  according  to  their  nature,  present  tlieir  fruits 
to  man,  as  a  gift  of  the  bounty  of  his  Creator. 

This  process  is  so  often  repeated,  that  it  attracts  little  notice. 
Many  a  careless  spectator  of  the  varied  scenes  of  spring,  summer, 
and  autumn,  never  extends  his  thoughts  beyond  the  objects  before 
his  eyes.  But  the  changes  produced  upon  the  face  of  the  earth,  by 
the  vicissitudes  of  the  seasons,  are  unquestienable  proofs  of  divine 
wisdom  and  beneficence.  The  heathens,  amidst  their  ignorance, 
were  not  so  atheistical  as  some  modern  philosophers,  who  would 
confine  the  attention  of  others,  as  well  as  their  own,  to  the  opera- 
tion of  natural  causes.  They  erred  only  in  overlooking  the  true 
Author  of  their  enjoyments,  and  returning  thanks  for  their  fruitful 
seasons  to  Jupiter,  and  Ceres,  and  Pomona,  instead  of  acknowledg- 
ing the  various  productions  of  the  earth  to  be  the  work  of  one  God, 
"from  whom  cometh  down  every  good  and  perfect  gift."  The 
uniformity  amidst  variety,  which  is  observable  in  the  system  of  na- 
ture, the  regularity  of  the  seasons,  the  connexion  and  combination 
of  the  causes  which  contribute  to  the  fertihty  of  the  earth,  and  the 
sameness  of  the  result,  afford  evidence  upon  wliich  we  may  safely 
rest  this  conclusion,  that  there  is  one  First  Cause,  "  who  worketh 
all  in  all."  Thus  in  the  darkest  times  of  heathenism,  there  were 
not  wanting  testimonies  to  the  existence  and  perfections  of  God. 
"  The  in\'isible  things  of  him  were  clearly  seen  from  the  creation 
and  government  of  the  world,  even  his  eternal  power  and  god- 
head ;  so  that  the  Gentiles  were  without  excuse."  This  is  the  im- 
portant truth,  which  it  was  the  intention  of  Paul  and  Barnabas  to 
establish. 


200  LECTURE   XV. CHAPTER    XIV.    8 18. 

It  was,  liowever,  with  difficulty,  that  they  prevailed  upon  the 
people  to  abstain  from  offering,  sacrifice  to  them.  The  men  of 
Lystra  were  addicted  to  idolatry,  in  which  they  had  been  trained 
from  their  earliest  years  ;  and  so  fully  were  tl  ley  persuaded  of  the 
divinity  of  the  two  Apostles,  tha,  their  own  testimony  hardly  suf- 
ficed to  convince  them  of  their  error.  It  was  witJi  reluctance  that 
they  renounced  the  flattering  idea,  that  their  city  had  been  hon- 
oured with  a  visit  of  the  Gods. 

We  learn  from  this  passage,  that  the  contemplation  of  nature 
should  be  rendered  subservient  to  the  purposes  of  piety.  God  did 
not  place  so  many  glorious  luminaries  in  the  heavens,  nor  diversify 
the  surface  of  the  earth  with  mountains  and  vallies,  nor  collect  the 
immense  mass  of  water  in  the  ocean,  merely  to  furnish  us  with  the 
pleasures  of  imagination.  Man  is  delighted  with  the  view  of  what 
is  sublime  and  beautiful,  and  with  the  instances  of  curious  contriv- 
ance, and  exquisite  workmanship ;  but  the  ultimate  design  of  this 
delight,  is  to  conduct  him  to  the  knowledge  and  love  of  its  Author. 
All  the  objects  around  us  bear  witness  to  the  existence  of  God. 
Philosophy  will  afford,i.us  much  entertainment,  by  unfolding  the 
secret  operations  of  nature  ;  but  the  pleasure  of  the  unlettered 
Christian,  who  knows  scarcely  any  thing  about  the  laws  of  the 
material  system,  the  structure  of  plants,  and  the  mechanism  of 
animals,  is  incomparabfy  greater,  when  he  traces,  in  the  grand 
outlines  of  creation,  the  footsteps  of  his  Father,  and  sees  in  its 
varying  scenes,  the  wonders  of  his  power,  and  the  smiles  of  his 
goodness. 

Let  us  give  thanks  to  God  for  our  deliverance  from  that  gross 
idolatry,  which  once  prevailed,  among  all  nations  except  the  Jews. 
It  is  not  to  reason  that  we  are  indebted  for  this  deliverance.  We 
indeed  find  no  difficulty  in  proving,  that  there  is  only  one  God,  the 
exclusive  ol)ject  of  religious  worship  ;  but  to  demonstrate  a  truth 
already  known,  is  a  much  easier  task  than  to  discover  a  truth 
buried  under  the  rubbish  of  prejudice  and  superstition.  The 
wisest  and  greatest  men  of  antiquity  were  polytheists.  They 
adored,  with  the  vulgar,  the  Gods  of  their  country.  The  doctrine 
of  the  unity  of  God  has  never  been  publicly  professed  by  any  peo- 
ple, who  had  not  been  previously  enlightened  by  revelation.  The 
Mahometans  have  learned  this  fundamental  truth  from  our  Scrip- 
tures.    Notwithstanding  the  ignorant  declamations  of  infidels  con 


LECTURE    XV. CHAPTER    XIV.    8 18.  201 

cerning  the  powers  of  reason,  and  discoveries  which  may  be  made 
by  its  assistance,  experience  will  justify  us  in  affirming,  that,  with- 
out the  gospel,  we  should  have  been  as  gross  idolaters  as  our  fore- 
fathers. Were  Christianity  banished  from  the  earth,  as  some  men 
earnestly  wish,  the  absurd  and  exploded  systems  of  Paganism 
would  be  restored  ;  or  some  modification  of  folly  not  less  extrava- 
gant would  be  substituted  in  their  room.  No  sooner  had  the 
French  nation,  a  few  years  ago,  renounced  the  religion  of  Christ, 
than  they  began  to  revive  the  antiquated  rites  of  Greece  and  Rome, 
and  publicly  adored  a  prostitute,  under  the  title  of  the  Goddess  of 
Reason.  It  is  the  gospel  which  has  turned  us  "  from  vanities,  to 
serve  the  living  God." 

In  a  word.  As  we  profess  to  be  the  servants  of  the  living  God,  let 
us  remember,  that  it  is  a  pure  and  spiritual  worship  which  he  re- 
quires. He  must  not  be  treated  as  one  of  the  idols  of  the  Gentiles, 
to  whom  their  votaries  presented  the  empty  homage  of  ceremonies 
and  oblations.  Then  only  do  we  serve  him,  in  a  manner  worthy 
of  his  character  and  attributes,  when  we  present  to  him  the  offer- 
ing of  our  hearts  ;  when  we  love  him  above  all  things,  confide  in 
his  power  and  faithfulness,  commit  ourselves  to  the  direction  of  his 
wisdom,  submit  to  his  authority,  and  regulate  our  thoughts  and 
actions  by  his  law.  Then  only  do  we  acceptably  serve  him,  when 
we  offer  up  praises  from  a  grateful  heart,  and  prayers  expressive  of 
holy  desires  ;  and  when  we  perform  all  our  religious  duties  in  the 
name  of  the  great  Mediator,  the  High-Priest  of  our  profession. 
"  For  though  there  be  that  are  called  gods,  whether  in  heaven  or 
in  earth  (as  there  be  gods  many,  and  lords  many,)  but  to  us  there 
is  but  one  God,  the  Father,  of  whom  are  all  things,  and  we  in 
him ;  and  one  Lord  Jesus  Christ,  by  whom  are  all  things,  and  we 
by  him." 

26 


LECTURE    XVI. 


THE    COUNCIL    OF    JERUSALEM. 

Chap.   xv.  1—31. 

The  important  nature  of  the  transaction,  related  in  this  passage, 
and  the  discussion  into  which  we  shall  be  unavoidably  led,  in  conse- 
quence of  the  different  systems  Avhich  it  has  been  brouglit  forward 
to  support,  miglit  draw  out  this  discourse  to  an  inconvenient  length. 
I  shall  therefore  consume  no  part  of  our  time  with  any  introductory 
remarks,  and  shall  study  the  greatest  possible  brevity,  while  I  en- 
deavour to  explain,  as  distinctly  as  I  can,  the  three  parts  into  which 
the  chapter  naturally  divides  itself ;  the  dispute  in  Antioch,  which 
was  the  occasion  of  a  reference  to  the  Apostles  and  elders  at  Jeru- 
salem ;  their  deliberations  and  decision  upon  the  question  ;  and  the 
letter  containing  their  decree,  which  was  sent  to  the  Churches  of 
Syria  and  Cilicia. 

The  origin  of  the  dispute  is  stated  in  the  first  verse.  "  And  cer- 
tain men.  which  came  down  from  Judea,  taught  the  brethren,  and 
said.  Except  ye  be  circumcised  after  the  manner  of  Moses,  ye  can- 
not be  saved."  It  appears  from  the  fifth  verse,  which  I  consider  as 
referring  to  those  teachers,  and  not  to  any  abettors  of  their  doctrine 
in  Jerusalem,  that,  prior  to  their  conversion,  they  were  Pharisees ; 
and  they  seem  to  have  retained  the  peculiar  opinions  of  their  sect, 
with  regard  to  the  justification  of  a  sinner.  The  law  of  Moses  was 
virtually  abolished  by  the  death  of  Christ,  in  which  its  design  w^as 
accomplished ;  but  few  among  the  Jewish  believers  were  apprized 
of  the  expiration  of  its  authority.  The  simple  observance  of  its 
rites,  however,  was  not  yet  unlawful,  if  it  proceeded  from  a  prin- 
ciple of  conscience,  mistaken,  indeed,  but  revering  what  was  still 
supposed  to  be  obligatory ;  or  from  a  charitable  intention  to  avoid 
giving  offence  to  the  weak.  But  those  men  taught,  that  obedience 
to  the  law  of  Moses  was  indispensably  necessary  to  salvation ;  or 
that  circumcision,  and  the  other  duties,  ceremonial  and  moral,  which 


LECTURE    XVI. CHAPTER    XV.     1 — 31.  203 

It  enjoined,  were  the  express  condition  of  our  acceptance  with  God. 
Hence,  they  urge  it  with  the  utmost  rigour  upon  the  Gentiles.  As 
they  professed  Christianity,  they  must  have  assigned  some  efficacy 
to  faith  ;  and  their  system  probably  resembled  that  absurd  and  per- 
nicious doctrine,  which  is  still  current  in  the  Church,  that  our  own 
good  works,  and  the  righteousness  of  Christ  supplying  their  defects, 
are  conjunct  causes  of  justification ;  a  doctrine  which  robs  divine 
grace  of  its  due  honour,  impeaches  the  merit  of  the  Saviour  as  im- 
perfect, and  subverts  the  foundation  of  the  gospel.  We  perceive, 
then,  the  reason  that  Paul,  although  he  circumcised  Timothy  out  of 
respect  to  the  prejudices  of  the  Jews,  wrote  to  the  Galatians  in  the 
following  terms.  "  Behold,  I  Paul  say  unto  you,  that  if  ye  be  cir- 
cumcised, Christ  shall  profit  you  nothing.  For  I  testify  again  to 
every  man  that  is  circumcised,  that  he  is  a  debtor  to  do  the  whole 
law.  Christ  is  become  of  none  effect  unto  you,  whosoever  of  you 
are  justified  by  the  law ;  ye  are  fallen  from  grace."  We  discover, 
at  the  same  time,  the  cause  of  the  zeal,  with  which  the  men  from 
Judea  were  opposed  by  Paul  and  Barnabas,  whose  regard  to  tlie 
truth  of  the  gospel,  and  concern  for  the  souls  of  the  disciples,  would 
not  suffer  a  doctrine  so  dangerous  to  be  quietly  disseminated.  "  They 
had  no  small  dissension  and  disputation  with  them."  That  their 
arguments  were  more  powerful  than  those  of  their  opponents,  it  is 
impossible  to  doubt ;  but  controversies,  both  in  religion  and  in  poli- 
tics, are  not  always  determined  by  superior  evidence,  but  are  often 
prolonged  by  pride  and  obstinacy,  by  ignorance  and  prejudice. 

Some,  perhaps,  arc  surprised  that  the  men  from  Judea  should 
have  dared  to  contend  with  Paul  and  Barnabas,  of  whom  the  one 
was  an  Apostle,  and  the  other  a  Prophet.  Were  any  person  now 
alive  invested  with  the  same  authority,  and  endowed  with  the  same 
extraordinary  gifts,  we  are  apt  to  think  that  we  should  willingly  sub- 
mit to  the  decision  of  this  infallible  judge.  But  we  impose  upon 
ourselves,  by  not  attending  to  the  difference  of  our  circumstances. 
We  look  back  to  Barnabas  and  Paul  with  veneration,  unabated  by 
any  personal  quarrel,  or  by  a  near  inspection  of  their  frailties.  We 
view  them  only  at  a  distance,  and  in  the  august  character  of  am- 
bassadors of  Christ.  But  were  they  living,  and  associating  with  us, 
we  should  be  familiarized  to  their  presence,  and,  amidst  a  conflict 
if  opinions  and  interests,  should  be  ready  enough  to  forget  the  re- 
spect, to  which,  in  our  calm  moments,  we  deemed  them  entitled. 
The  opposition  made  to  them  on  this  occasion,  is  not  a  proof  that 


204  LECTURE   XVr. — CHAPTER    XV.     1 — 31. 

their  inspiration  was  not  generally  acknovvledg-ed  by  the  Christians 
of  their  own  age.  The  IsraeUtes  rebelled  against  Moses,  whom  they 
believed  to  be  the  minister  of  God.  Under  the  influence  of  temp- 
tation, men  often  transgress  the  precepts  of  onr  religion,  the  divine 
authority  of  whicli  they  will  not  venture  to  dispute. 

The  controversy  might  have  been  determined  in  Antioch.  The 
authority  of  Paul  was  as  great  as  that  of  any  other  Apostle ;  Bar- 
nabas was  a  Prophet ;  and  there  w^ere  other  inspired  men  in  the 
city,  as  we  are  informed  in  the  thirteenth  chapter,  as  well  as  ordi- 
nary teachers,  who  had  power  to  rebuke  and  exhort,  and  to  reject 
heretics,  after  a  first  and  a  second  admonition.  But  such  was  the 
violence  of  party,  that  a  decision  on  the  spot  was  not  hkely  to  ter- 
minate the  difference ;  and  it  was  expedient  to  refer  the  question  to 
a  higher  assembly,  in  whose  authority  all  would  acquiesce.  Besides, 
it  was  not  a  local,  but  a  general  question, which  might  be  agitated 
in  any  other  part  of  the  world  ;  so  that  it  was  necessary  to  obtain  a 
final  sentence,  which  should  be  ahke  respected  in  Antioch,  and  in 
all  the  cities  of  the  Gentiles,  "  They  determined,  therefore,  that  Paul 
and  Barnabas,  and  certain  other  of  them,  should  go  up  to  Jerusalem 
unto  the  Apostles  and  elders  about  this  question." 

Different  opinions  have  been  entertained  with  respect  to  the  per- 
sons by  whom  this  resolution  was  adopted.  The  supposition  that 
Paul  and  Barnabas  were  commissioned  by  the  false  teachers,  is,  on 
many  accounts,  highly  improbable.  There  is  as  little  ground  to 
think  that  the  determination  was  made  by  the  brethren,  or  private 
members  of  the  Church,  mentioned  in  the  first  verse.  The  struc- 
ture of  the  passage  does  not  give  countenance  to  this  idea.  Zeal 
for  the  pretended  authority  of  the  Church  in  its  collective  capacity, 
is  carried  to  excess,  when  an  Apostle  and  a  Prophet  are  represented 
as  receiving  and  executing  its  commands.  We  know  that  there 
were  in  Antioch  Prophets  and  Teachers,  with  whom  Paul  and  Bar- 
nabas associated  in  their  ordinary  ministrations  ;  and  it  is  consonant 
to  all  our  ideas  of  propriety  and  order,  to  conceive  the  determina- 
tion to  have  been  their  deed.  They  alone  were  concerned,  by  the 
express  command  of  the  Spirit,  in  the  separation  of  Paul  and  Bar- 
nabas to  the  work  of  preaching  the  gospel  to  the  Gentiles ;  and  no 
satisfactory  reason  can  be  given  for  supposing,  that  their  authority 
was  inadequate  to  the  present  purpose,  or  that  it  was  suspended  to 
make  way  for  the  interference  of  the  people. 

The  history  of  this  transaction  is  very  short,  and  several  particu- 


LECTURE    XVI. CHAPTER    XV.     1 31.  205 

lars  are  imdoiibtedly  omitted.  It  is  by  no  means  an  improbable 
opinion,  that  as  this  controversy  was  not  confined  to  Antioch,  but 
had  caused  disturbance  in  the  Churches  of  Syria  and  Cihcia,  they 
concurred  in  this  determination  ;  and  that  their  delegates  were 
among  the  persons  who  accompanied  Barnabas  and  Paul.  This  is 
not  a  mere  assumption  to  serve  the  purpose  of  a  party,  by  providing 
a  sufficient  number  of  members  to  render  the  assembly  at  Jerusalem 
a  Council.  It  is  supported  by  the  following  argument,  that  if  they 
had  no  immediate  concern  in  that  assembly,  if  they  made  no  refer- 
ence to  it,  and  had  no  delegates  present  in  it,  it  is  not  easy  to  con- 
ceive on  what  principles  they  were  bound  by  its  decree,  unless  it 
should  be  affirmed,  that  the  Apostles  were  representatives  of  the 
Catholic  Church,  and  consequently  of  the  Syrian  and  Cilician 
Churches.  This  answer,  I  acknowledge,  would  be  satisfactory ; 
but  it  should  be  observed,  that  upon  this  supposition  we  have  here 
an  example  of  a  representative  assembly  of  the  Church,  which  au- 
thorises the  holding  of  similar  assemblies  for  deciding  controversies, 
and  delibeiating  on  afTairs  of  general  concern.  If  to  evade  the 
consequence,  this  solution  be  rejected,  I  know  not  how  we  shall  get 
rid  of  the  difficulty,  without  admitting  that  the  representatives  of 
those  Churches  were  present,  and  acted  in  their  name.  A  decree 
of  the  Apostles,  it  must  be  allowed,  would  have  been  obhgatory 
upon  all  Christians  throughout  the  world  ;  but  the  decree  was  also 
enacted  by  the  elders  ;  and  what  right  the  elders  of  Jerusalem  had 
to  make  laws  for  other  Churches,  no  man  is  able  to  tell.  The  abet- 
tors of  Independency  must  be  above  all  others  perplexed  to  account 
for  the  fact ;  for  they  surely  will  reject  the  idea,  that  one  Church 
may  impose  its  decisions  upon  another,  its  equal  in  privileges  and 
power.  If  any  man  should  think  that  the  sentence  of  the  elders  was 
obhgatory  upon  other  Churches,  because  it  was  conformable  to  the 
mind  of  the  Spirit,  he  is  requested  to  observe,  that,  upon  this  h)rpo- 
thesis,  it  was  not  at  all  binding  as  their  decree  ;  and  that  the  Scrip- 
tural sentence  of  any  man,  or  of  a  child,  would  have  had  the  same 
obligation.  But  the  transaction  cannot  be  thus  explained  away, 
without  manifest  absurdity. 

Whatever  opinion  is  formed  upon  the  subject,  it  is  evident  that 
the  reference  was  made  to  the  Apostles  and  elders.  When  the 
Apostles  are  considered  as  the  immediate  ambassadors  of  Christ, 
the  highest  office-bearers  in  his  Church,  they  appear  in  a  character 
peculiar  to  themselves,  and  exercise  functions,  in  which  no  person 


206  LEcxrRE  xv:. — chapter  xv.   1 — 31. 

could  co-operaie  with  them.  But,  on  some  occasions,  we  see  them 
acting-  in  a  suboidinate  character,  placing  themselves  on  a  level 
with  the  ordinary  pastors  and  governors  of  the  Church,  assuming 
the  designation  of  presbyters  or  elders,  joining  with  them  in  setting 
persons  apart  to  the  ministry,  and  receiving  from,  them  commissions 
for  particular  services.  That  the  reference  was  not  made  to  them 
as  inspired  men,  the  infallible  judges  of  controversies,  is  evident, 
because  it  was  made  at  the  same  time  to  the  elders  ;  for  the  wis- 
dom of  the  elders  could  not  improve  the  dictates  of  inspiration,  and 
there  was  no  defect  in  the  Apostolic  power,  which  their  concurrence 
could  supply.  But  their  public  character  remained  ;  and  as  they 
stood  in  no  pecular  relation  to  any  particular  Church,  we  must  con- 
ceive them  to  have  acted,  not  in  a  private  capacit}^,  but  in  the  name 
of  all  the  Churches  upon  earth.  Although  it  is  commonly  pre- 
sumed, yet  it  would  be  difficult  to  prove,  that  the  elders,  to  w^hom 
the  reference  was  made,  were  those  alone  who  constantly  resided 
in  Jerusalem.  That  city  is  perhaps  mentioned  only  as  the  place  of 
meeting.  Without,  however,  contesting  this  point,  let  us  suppose 
that  none  but  the  elders  of  Jerusalem  are  meant.  Had  the  Church 
of  Antioch  intended  that  the  controversy  should  be  decided  by  im- 
mediate revelation,  or  by  Apostolical  authority,  there  was  no  cause 
for  sending  so  far,  as  Paul,  who  was  not  behind  the  chief  of  the 
Apostles,  was  among  them  ;  or  if  expediency  required  a  deputation 
to  Jerusalem,  it  would  have  been  an  afiront  to  the  Apostles,  to  con- 
sult, at  the  same  time,  the  elders,  who  were  not  inspired.  The 
purpose,  therefore,  of  the  Church  of  Antioch,  seems  to  have  been 
to  submit  the  question  to  a  larger  assembly  than  could  be  collected 
in  their  own  city  ;  and  we  cannot  imagine  any  reason  why  the 
Apostles  admitted  the  elders  to  deliberate  along  with  them,  hut  to 
establish  a  precedent  for  calling  Councils  in  cases  of  emergejicy. 
Let  it  be  observed,  that  no  reference  was  made  to  the  Church  of 
Jerusalem,  or  the  brethren  at  large.  Accordingly,  they  took  no 
part  in  the  discussion  ;  and  we  shall  afterwards  see,  that  from  them 
the  decree  derived  no  portion  of  its  authority. 

Some,  with  a  view  to  prove  that  the  present  case  does  not  fur- 
nish an  example  of  a  reference  from  an  inferior  to  a  superior  comt, 
assign  as  the  sole  cause  of  submitting  the  question  to  the  elders,  as 
well  as  the  Apostles,  that  as  the  men  from  Judea  pretended  to  have 
received  authority  from  the  elders,  it  was  necessary  to  apply  to  them 
for  the  knowledge  of  the  fact.     But  the  truth  could  have   been 


LECTURE    XVI. CHArXER     XV.     1 31.  207 

ascertained  with  much  less  trouble  by  a  single  messenger,  and 
without  a  solemn  and  public  consultation.  Besides,  when  the 
Apostles  and  elders  assembled,  the  subject  of  inquiry  was  not  a 
question  of  fact,  but  of  doctrine  ;  not  whether  the  men  from  Judea 
had  authority  to  teach,  but  whether  the  observance  of  the  law  of 
Moses  should  be  enjoined  upon  the  Gentiles. 

There  are  no  remarks,  connected  with  the  main  design  of  this 
Lecture,  suggested  by  the  two  next  verses,  which  indeed  are  so 
plain,  as  to  require  no  illustration.  In  the  fifth  verse,  we  are 
informed,  that  "  there  arose  up  certain  of  the  sect  of  the  Pharisees 
which  believed,  saying.  That  it  was  needful  to  circumcise  them, 
and  to  command  them  to  keep  the  law  of  Moses."  I  am  inclined 
to  consider  these  words  as  a  part  of  the  speech  of  Paul  and  Barna- 
bas, in  which  they  relate  the  cause  of  their  coming  to  Jerusalem, 
rather  than  as  the  statement  of  a  new  fact,  that  the  doctrine,  which 
had  caused  so  much  disturbance  in  Antioch,  was  espoused  by  some 
persons  in  the  former  city. 

Let  us  now  attend  to  the  proceedings  of  the  assembly  which  met 
to  discuss  the  important  question,  upon  which  the  peace  and  en- 
largement of  the  Gentile  Churches  depended.  "  And  the  Apostles 
and  elders  came  together  for  to  consider  of  this  matter,"  to  canvass 
the  arguments  on  both  sides,  and  to  pass  a  final  sentence.  In  the 
form  of  procedure,  there  was  nothing  different  from  what  may  be 
practised,  and  often  is  practised,  in  other  assembles.  No  person 
rose  and  pronounced  the  dictates  of  inspiration,  by  which  the  rest 
were  overawed  ;  but  Apostles  and  elders  consulted  together  on 
equal  terms,  and  the  decree  was  the  result  of  their  united  delibera- 
tions. It  was  founded  upon  a  well-known  fact,  corroborated  by 
other  facts,  which  weie  brought  forward  in  the  course  of  the  in- 
quiry ;  and  upon  an  argument  drawn  from  the  Scriptures. 

It  appears  from  the  following  verses,  that  there  were  other  per- 
sons present,  besides  the  Apostles  and  elders,  and  the  commissioners 
from  Antioch,  who  are  called  "  the  multitude,"  and  "  the  whole 
Church."  Nothing,  however,  ran  be  plainer,  than  that  they  were 
present  to  hear,  not  to  deliberate  and  judge  ;  for,  besides  that  '.l..e 
reference  was  not  made  to  them,  Luke  expressly  affirms,  that  none 
came  together  to  consider  this  matter  but  "  the  Apostles  and  elders." 
As  the  question,  hov/ever,  was  of  the  greatest  importance,  affecting 
the  interests  of  the  Gentile  believers,  and  prescribing  the  terms  of 
their  admission  to  the  privileges  of  the  gospel,  it  could  not  but  ex 


208  LECTURE    XVI. CHAPTER    XV.     1 — 31. 

cite  general  attention.  "  The  whole  Church"  can  mean  only  the 
whole  assembly  present,  not  all  the  members  of  the  Church  in  Je- 
rusalem ;  for  as  we  are  certain  that  there  were  in  that  city  many 
thousands  who  believed,  it  is  utterly  improbable  that  so  great  a 
multitude  should  have  been  permitted  to  meet  in  public,  by  a 
government  ill-affected  to  them  and  their  cause.  Besides,  as  what 
would  be  impossible  now,  was  equally  impossible  then,  although 
some  men  seem  to  forget  this  very  obvious  truth,  and  to  believe  any 
tiling  to  have  been  practicable,  if  it  is  said  to  have  taken  place  at 
the  distance  of  a  sufficient  number  of  centuries,  all  the  disciples 
could  not  have  met  in  one  place,  except  the  temple  from  which 
such  a  concourse  of  suspected  persons  would  have  been  excluded, 
especially  when  their  design  was  to  set  aside  the  institutions  of 
Moses  ;  or  some  square  or  market-place,  in  which  it  is  absurd  to 
suppose  them  to  have  assembled.  To  evade  this  objection  to  the 
idea,  that  this  was  a  Church-meeting,  some  enter  into  calculations, 
by  which  the  believers  in  Jerusalem  are  reduced  to  the  smallest 
possible  number.  In  the  same  spirit,  we  see  an  eagerness  to  show, 
that,  in  the  Apostolical  times  there  were  not  so  many  disciples  in 
any  city,  as  could  not  have  conveniently  met  in  one  place  of  wor- 
ship, from  an  apprehension,  lest,  if  there  should  be  found  to  have 
been  several  congregations  in  the  same  city,  and  these  were  all  ac- 
counted one  Church,  it  should  follow,  that  Churches  were  not  then 
independent,  but  were  united,  according  to  the  Presbyterian  or 
Episcopalian  plan,  imder  one  general  government.  While  every 
unprejudiced  reader  of  the  New  Testament  must  be  convinced, 
that  this  hypothesis  is  not  true  with  respect  to  Jerusalem,  and  ap- 
pears to  be  equally  erroneous  with  regard  to  some  other  cities,  there 
is  one  thing,  of  which  these  inconsiderate  reasoners  have  need  to 
be  reminded,  that  the  tendency  of  their  calculations  is  to  prove,  that 
the  success  of  Christianity,  in  the  first  ages,  was  by  no  means  so 
great  as  we  have  been  always  taught  to  believe  ;  and  that,  if  the 
gospel,  as  they  pretend,  collected  only  scanty  handfuls  here  and 
there  among  Jews  and  Gentiles,  the  argument  for  its  divinity, 
founded  on  its  rapid  and  extensive  progress,  is  divested  of  its 
splendour,  and  loses  much  of  its  force.  If,  by  the  same  means 
which  support  a  party,  the  cause  of  religion  is  injured,  the  advan- 
tage is  dearly  purchased. 

When  the  Apostles  and  elders  came  together  to   consider  this 
matter,  there  was  "  much  disputing  ;"  not,  we  may  presume,  among 


LECTURE    XVI. CHAPTER    XV.     1 31.  209 

fhe  Apostles  themselves,  but  among  the  other  members  of  the 
Council,  some  of  whom  retained  a  strong-  predilection  for  their  an- 
cient institutions.  I  should  not,  however,  willingly  believe,  that 
any  of  them  went  so  far  as  to  maintain  the  observance  of  the 
law  of  Moses  to  be  necessary  to  justification  ;  but,  imagining  it  still 
to  be  in  force,  they  contended,  that  obedience  to  its  precepts  should 
be  required  from  the  Gentiles  as  well  as  from  the  Jews.  To  ter- 
minate this  dispute,  which  betrayed  ignorance,  and  might  generate 
strife,  Peter  rose,  and  addressed  the  assembly  to  the  following  pur- 
port :  That,  as  they  all  knew,  God  had  employed  him,  a  consider- 
able time  before,  to  preach  the  gospel  to  the  Gentiles  ;  that  He,  to 
whom  the  state  and  dispositions  of  the  heart  are  manifest,  gave 
testimony  to  their  sincerity  in  believing  it,  and  his  acceptance  of 
them,  by  the  descent  of  the  Holy  Ghost ;  and  that,  to  those  who 
were  originally  uncircumcised  and  unclean,  he  had  imparted,  by 
means  of  faith,  that  holiness  of  heart,  of  Avhich  circumcision  and 
the  legal  purifications  were  typical.  "  Now,  therefore,"  he  adds, 
"why  tempt  ye  God,  to  put  a  yoke  upon  the  neck  of  the  disciples, 
which  neither  our  fathers  nor  we  were  able  to  bear  ?"  To  impose 
the  law  of  Moses  upon  the  Gentiles  was  to  go  contrary  to  the  will 
of  God,  who,  by  receiving  them,  when  uncircumcised,  into  his  fa- 
vour, had  plainly  declared,  that  they  ought  not  to  be  subjected  to  it. 
Peter  calls  it,  "  a  yoke,  which  neither  their  fathers  nor  they  were 
able  to  bear,"  to  admonish  his  brethren,  not  to  lay  a  burden  upon 
others,  which  they  had  experienced  to  be  intolerable.  The  multi- 
plied, expensive,  and  troublesome  services  of  the  law  would  justify 
this  description  of  it ;  but  its  propriety  will  farther  appear,  if  wc- 
consider,  that  the  law  "  could  not  make  him  that  did  the  service 
perfect,  as  pertaining  to  the  conscience,"  by  delivering  him  from  a 
sense  of  guilt ;  that  the  repetition  of  its  sacrifices  reminded  the- 
worshippers  of  sin,  and  showed  that  they  were  insufficient  to  ex- 
piate it ;  and  that  its  whole  contexture  was  calculated  to  create  and' 
cherish  a  spirit  of  bondage  and  fear.  There  could  be  no  good  rea- 
son for  wishing  to  retain,  and  to  enforce  upon  others,  so  imperfect  a 
system  of  religion.  In  the  follewing  words,  the  Apostle  suggests- 
another  argument  against  imposing  the  law  of  Moses  upon  the' 
Gentiles,  namely,  that  it  would  be  inconsistent  to  urge  upon  them 
as  necessary  to  salvation,  what  was  not  the  foundation  of  their  own 
hope.  "The  Gentiles  expect  salvation  without  observing  the  law  ; 
we^  who  do  observe  it,  trust  not  in  our  own  works,  but  in  the  merit 
27 


"210  LECTURE    XVI. CHAPTER    XV.     I — 31. 

of  the  Saviour ;  and  why  should  any  man  require  that  froir 
anotlier,  upon  whjch  himself  places  no  dependence  ?"  "  We  be- 
lieve that,  through  the  grace  of  our  Lord  Jesus  Christ,  \vc  shall  be 
saved  even  as  they." 

When  Peter  had  finished  his  speech.  Barnabas  and  Paul  succes- 
sively rose  to  support  it.  by  the  relation  of  many  similar  facts ;  and 
they  were  heard  with  that  profound  attention  which  the  novelty  and 
importance  of  the  detail  naturally  excited.  "  Then  all  the  multi- 
tude kept  silence,  and  gave  audience  to  Barnabas  and  Paul,  declar- 
ing what  miracles  and  wonders  God  had  wrought  among  the  Gen- 
tiles by  them." 

The  last  person  who  delivered  his  sentiments  upon  the  subject 
was  James,  Plaving  recapitulated  the  speech  of  Peter,  he  adds, 
"  And  to  this  agree  the  words  of  the  Prophet,  as  it  is  written,  After 
this  I  will  return,  and  will  build  again  the  tabernacle  of  David, 
which  is  fallen  down  ;  and  I  will  build  again  the  ruins  thereof,  and 
I  will  set  it  up :  that  the  residue  of  men  might  seek  after  the  Lord, 
and  all  the  Gentiles,  upon  whom  my  name  is  called,  saitli  the  Lord, 
who  doth  all  these  things."  I  shall  lay  before  you  the  original  pas- 
sage in  the  prophecies  of  Amos.  "  In  that  day  will  I  raise  up  the 
tabernacle  of  David  that  is  fallen,  and  close  up  the  breaches  there- 
of, and  I  will  raise  up  his  ruins,  and  I  will  build  it  as  in  the  days  of 
old :  that  they  may  possess  the  remnant  of  Edom,  and  of  all  the 
heathen  Avhich  are  called  by  my  name,  saith  the  Lord,  that  doth 
this."  There  is  a  considerable  difference  between  the  two  passages  ; 
and  to  reconcile  them  has  caused  no  small  perplexity  and  labour  to 
commentators.  The  translation  of  the  seventy  comes  very  near  the 
words  of  James ;  but  it  is  evident  that  it  could  not  be  cited  at  this 
time,  when  the  Apostle  was  addressing  an  assembly  of  Jews  in 
their  own  language.  Some  have  recourse  to  the  supposition,  that 
the  passage  in  Amos  has  been  since  corrupted  by  the  Jews,  who  are 
accused,  by  the  Fathers,  of  having  vitiated  other  parts  of  Scripture, 
which  most  expressly  jnilitated  against  them.  This,  however,  is  an 
idea  which  should  not  be  hastily  admitted.  Perhaps,  Ave  may  ac- 
count for  the  difference,  by  saying  that  James  intended  to  give  the 
sense,  not  the  exact  words,  of  the  prophecy ;  and  in  respect  of  the 
sense,  the  two  passages  perfectly  harmonize.  In  both,  God  prom- 
ises "  to  raise  up  the  fallen  tabernacle  of  David ;"  or  to  raise  his 
family,  when  sunk  into  obscurity,  to  greater  glory  than  ever,  by  the 
birth  of  Jesus  Christ,  who  should  ascend  the  throne  of  that  men- 


LECTURE  XVI CHAPTER  XV.  1 — 31.  211 

arcli,  and  enjoy  eveilasiing  dominion.  What  would  be  the  conse- 
quence, or  rather,  what  was  the  design  of  this  dispensation  ?  It  is 
thus  expressed  by  James ;  "  That  the  residue  of  men  might  seek 
after  the  Lord,  and  all  the  Gentiles  upon  Avhom  my  name  is  called  ;" 
in  which  words,  the  conversion  of  the  Gentiles  is  plainly  foretold. 
It  is  thus  expressed  by  the  Prophet :  "  That  they  may  possess  the 
remnant  of  Edoni,  and  of  all  the  heathen  which  are  called  by 
my  name  ;"  that  is,  in  consequence  of  its  exaltation,  the  family  of  Da- 
vid shall  '•'  possess  the  remnant  of  Edom,  and  of  all  the  heathen  ;" 
an  event,  which  was  accomplished,  when,  in  the  words  of  the 
Psalmist,  "  the  heathen  were  given  to  Christ  for  his  inheritance,  and 
the  uttermost  parts  of  the  earth  for  his  possession,"  and  being  con- 
verted to  the  faith,  they  were  called  by  the  name  of  the  Lord. 
The  passages  differ  only  in  sound,  and  may  be  reconciled  without 
the  dangerous  charge  of  corruption,  and  the  desperate  expedient  of 
conjectural  emendation.  "  Known  unto  God  are  all  his  works  from 
the  beginning  of  the  world."  The  divine  prescience  accounts  for 
the  prediction  of  the  conversion  of  the  Gentiles  so  long  before  it  took 
place.  God  acts  according  to  a  plan  settled  from  eternity,  and  exe- 
cuted in  the  revolutions  of  time.  In  calhng  the  Gentiles,  he  was 
doing  only  what  his  counsel  had  determined  before  to  be  done. 
The  argument  from  the  prophecy  is  plainly  this,  that  since  it  apt 
peared  to  have  been  the  will  of  God,  from  the  earliest  ages,  to  admi- 
the  Gentiles  into  his  Church,  the  believing  Jews  should  beware  of 
opposing  it,  by  requiring  their  subjections  to  the  law  of  Moses,  to 
which  they  would  not  wilhngly  submit. 

"  Wherefore  my  sentence  is,  that  we  trouble  not  them  which 
from  among  the  Gentiles  are  turned  to  God  ;  but  that  we  write 
unto  them,  that  they  abstain  from  all  pollutions  of  idols,  and  from 
fornication,  and  from  things  strangled,  and  from  blood."  "  Pollu- 
tions of  idols,"  are  explained,  in  the  twenty-ninth  verse,  to  be 
'•  meats  offered  to  idols."  The  Gentiles  believed,  that,  in  partaking 
of  sacrifices  and  other  consecrated  meats,  they  had  fellowship  with 
the  Gods»  On  this  account,  meats  offered  to  idols  were  an  abomi- 
nation to  the  Jews.  With  a  view,  therefore,  not  to  shock  the  feel- 
ings of  the  Jews,  and  that  the  beheving  Gentiles  might  not  symbo- 
lize wnth  idolaters,  and  lay  a  stumbling  block  before  their  weak 
brethren,  the  use  of  such  meats  was  forbidden,  although  it  appears, 
from  the  reasonings  of  Paul  on  the  subject,  that  in  all  cases  it  was 
not  unlawful.     "  Fornication"  was  a  crime,  not  only  much  practised 


212  LKCTURE    XVI. CHAPTER    XV.     1 31. 

among  the  Gentiles,  but  generally  reputed  to  be  harmless.  It  was 
connected,  too,  with  their  idolatrous  Avorship  ;  and  prostitution  in 
their  temples  and  sacred  groves,  was  a  part  of  the  homage  which 
they  paid  to  some  of  their  execrable  Deities.  In  writing  to  the 
Gentiles,  it  was  necessary  to  take  particular  notice  of  a  crime,  to 
which  the  temptation  was  strong,  from  its  frequency,  and  the 
opinion  of  its  innocence.  "  Things  strangled  and  blood"  may  be  con- 
joined ;  the  former  signifying  the  bodies  of  animals,  Avhich  have  been 
put  to  death  by  suffocation,  and  in  which  the  blood  is  retained  ;  and 
the  latter,  blood  taken  from  an  animal,  and  separately  used. 

Whether  this  was  a  temporary  prohibition,  or  was  intended  to  be 
binding  upon  the  Church  in  every  age,  is  not  a  question  connected 
with  the  religious  principles  of  any  party.  Christians,  in  different 
communions,  have  been  divided  in  their  sentiments.  It  is  aflirnied 
by  some,  that  '•  things  strangled,  and  blood,"  were  prohibited,  be- 
cause they  were  used  by  tlie  Gentiles  in  their  idolatrous  sacrifices. 
The  Psalmist  speaks  of  their  "  drink-offerings  of  blood."  Accord- 
ing to  this  opinion,  the  prohibition  must  be  considered  as  occasional 
and  local.  In  a  Christian  country,  where  such  idolatrous  rites  are 
not  practised,  the  reason  of  it  does  not  exist,  because  the  use  of 
blood  gives  no  countenance  to  the  worship  of  idols,  and,  conse- 
quently, cannot  be  a  cause  of  offence.  It  is  maintained  by  others, 
that  the  prohibition  was  not  founded  in  any  temporaiy  cause,  but 
has  the  same  authority  under  the  gospel  which  it  had  under  the 
law,  and  even  from  the  time  of  the  deluge,  when  the  command  to 
abstain  from  the  use  of  blood  was  given  to  Noah  and  his  sons. 
No  argument  can  be  draAvn  in  favour  of  this  opinion,  from  its  being 
introduced  in  the  same  decree  with  fornication,  which  is  always 
unlawful,  because  duties  ceremonial  and  moral  are  often  mingled  in 
the  same  general  precept,  without  any  distinction  of  their  nature. 
It  is  not  a  proof  of  the  perpetuity  of  the  prohibition,  that  it  was  not 
peculiar  to  the  Mosaic  covenant,  but  was  in  force  from  the  period 
of  the  flood.  That  there  were  ceremonial  ordinances  before  the 
law  was  given  from  Sinai,  is  evident  from  the  institution  of  sacri- 
fices and  circumcision,  and  from  the  distinction  of  animals  into 
clean  and  unclean,  which  already  existed  when  Noah  went  into 
the  ark.  As  these  rites,  some  of  which  were  of  a  still  more  ancient 
date,  are  confessedly  abolished,  the  antiquity  of  the  precept  con- 
cerning blood  can  throw  no  light  upon  the  question  respecting  its 
duration.     It  is  a  groundless  fancy,  that  there  is  a  moral  reason  for 


LECTURE    XVI. — CHAPTER    XV.     1 31.  213 

abstinence  from  blood,  or  that  it  was  originally  enjoined  in  order 
to  restrain  men  from  shedding  the  blood  of  their  brethren.  Be- 
tween these  two  thirigs,  there  is  no  conceivable  connexion.  It  is 
not  from  literal  thirst  for  blood  that  murder  is  committed  ;  and  they 
who  most  plentifully  use  the  blood  of  animals,  are  conscious  of  no 
greater  propensity  to  kill  their  neighbours,  than  those  who  abhor  it. 
Had  men  been  forbidden  to  take  away  the  hfe  of  the  inferior  ani- 
mals, it  might  have  been  asserted  with  more  plausibility,  that  the 
design  of  the  Creator  was  to  guard  human  life  against  violence. 
Under  the  law,  blood  was  forbidden,  because  it  made  atonement  for 
sin.  It  was  then  sacred  ;  it  was  appropriated  to  the  service  of  God. 
But  now,  when  the  consecration  is  at  an  end,  and  the  legal  sacri- 
fices have  ceased,  blood  is  not  more  sacred  than  water,  and  may  be 
used  with  as  little  risk  of  profanation. 

It  is  surprising,  if  this  precept  was  intended  to  continue  in  force 
to  the  end  of  the  world,  that  there  is  no  mention  of  it  in  any  of  the 
Epistles,  nor  so  much  as  a  distant  allusion  to  it.  Paul  seems  to 
teach  a  different  doctrine,  when  he  condemfls  those  who  command 
to  abstain  from  meats,  which  "  God  hath  created  to  be  received 
with  thanksgiving,  of  them  which  believe  and  know  the  truth." 
"  For  every  creature  of  God  ;"  that  is,  unquestionably,  every  crea- 
ture fit  for  food,  for  of  others  he  cannot  be  supposed  to  speak  ; 
"  every  creature  of  God  is  good,  and  nothing  to  be  refused,  if  it  be 
received  with  thanksgiving."  If  blood  is  excepted,  why  does  the 
Apostle  say  "  every  creature  ?"  Why  does  he  not,  to  prevent  mis- 
take, rather  say,  every  creature,  "  except  such  as  God  has  reserved 
out  of  the  general  grant  ?"  As  he  was  warning  Christians  against 
the  doctrine  of  those  who  should  afterwards  introduce  a  superstitious 
distinction  of  meats,  we  cannot  but  wonder  that  he  has  taken  no 
notice  of  a  distinction,  which,  if  it  exist  at  all,  is  an  important  part 
of  religion.  No  accurate  waiter  would  lay  down  a  general  rule 
without  stating  the  exceptions,  especially  when  he  was  bringing 
forward  the  rule,  in  opposition  to  those  who  had  subjected  it  to  arbi- 
trary limitations. 

Let  it  not  be  objected,  that,  in  the  twenty-eighth  verse,  abstinence 
from  blood  is  called  "  a  necessary  thing,"  as  well  as  abstinence  from 
fornication  and  pollutions  of  idols.  Things  are  necessary  on  dif- 
ferent accounts ;  some,  because  they  are  of  moral  obligation,  and 
others,  because  they  are  enjoined  by  positive  command  ;  some, 
because   they  are   always   useful,  and   others,   because  they  are 


214  LECTURE   XVI. CHAPTER     XV.    1 — 31. 

useful  for  a  season.  If  any  thing  is  connected  with  a  particular 
end,  as  an  indispensable  mean  of  accomplishing  it,  it  is  necessary 
to  that  end.  The  end  which  James  proposed,  in  requiring  the 
Gentiles  to  refrain  from  things  strangled,  and  from  blood,  was  to 
promote  concord  and  peace  between  them  and  the  Jews,  who,  when 
they  saw  the  Gentiles,  from  respect  to  them,  who  held  blood  in 
abhorrence,  denying  themselves  the  use  of  it,  would  be  the  more 
easily  reconciled  to  their  exemption  from  the  other  precepts  of  the 
ceremonial  law.  This,  I  think,  may  be  collected  from  the  words 
which  he  immediately  subjoins.  "  For  Moses  of  old  hath  in  every 
city  them  that  preach  him,  being  read  in  the  synagogues  every 
Sabbath  day."  They  may  be  thus  paraphrased.  "  The  writings 
of  Moses  are  read  in  the  religious  assembhes  of  the  Jews,  who  are 
dispersed  among  the  cities  of  the  Gentiles.  In  this  manner,  they 
are  well  acquainted  with  the  precepts  of  his  law.  Having  been 
accustomed,  from  their  earliest  years,  to  regard  those  precepts  as 
divine,  they  cannot  at  once  be  persuaded  to  renounce  them.  It  is 
necessary,  therefore,  that  the  Gentiles,  who  are  now  united  with 
them  in  the  same  society,  should  be  required  to  concede  a  little  to 
their  prejudices ;  and  that,  while  they  abstain  from  fornication  as  a 
crime,  and  from  pollutions  of  idols,  as  criminal  in  their  nature  or  their 
consequences,  they  should  likewise  abstain  from  things  strangled, 
and  from  blood,  which  are  abominable  to  the  disciples  of  Moses." 

On  these  grounds,  I  consider  the  precept  as  a  temporary  expe- 
dient, adapted  to  a  particular  state  of  the  Church.  Its  obligation 
has  long  since  ceased ;  and  "  to  him  that  esteemeth  any  kind  of 
meat  to  be  clean,  to  him  it  is  clean."  But  let  every  man  be  fully 
persuaded  in  his  own  mind.  "  Let  not  him  that  eateth,  despise 
him  that  eateth  not ;  and  let  not  him  that  eateth  not,  judge  him 
that  eateth." 

It  was  the  judgment  of  James,  that  the  yoke  of  the  ceremonial 
law  should  not  be  imposed  upon  the  Gentiles ;  and  that,  with  the 
exceptions  already  considered,  they  should  enjoy  perfect  liberty.  In 
this  judgment  the  whole  council  acquiesced.  "  Then  pleased  it  the 
Apostles  and  elders,  with  the  whole  Church,  to  send  chosen  men 
of  their  own  company  to  Antioch,  with  Paul  and  Barnabas  ;  namely 
Judas  surnamed  Barsabas,  and  Silas,  chief  men  among  the  bre- 
thren :  and  wrote  letters  by  them  after  this  manner.  The  Apostles, 
and  elders,  and  brethren,  send  greeting  unto  the  brethren  which 
are  of  the  Gentiles  in  Antijch,  and  Syria,  and  Cihcia."      It  is 


LECTURE    XVI. CHAPTER     XV.     1 — 31.  213 

observable,  that  the  brethren  are  mentioned  in  the  superscription 
of  the  letter  ;  and  that  the  whole  Church  or  assembly  concurred  in 
the  mission  of  Judas  and  Silas.  From  these  facts  it  has  been  con- 
cluded, that  the  decree  was  enacted  by  the  authority  of  the  brethren, 
as  well  as  by  the  Apostles  and  elders ;  and,  therefore,  that  to  ex- 
clude the  brethren  from  all  concern  in  the  government  of  the 
Church,  is  a  violation  of  their  original  and  inalienable  privileges. 
But  let  us  not  judge  according  to  appearances.  Let  us  remember, 
that  the  reference  of  the  controversy  was  not  made  to  the  Church, 
but  to  the  Apostles  and  elders  ;  that  the  Apostles  and  elders  alone 
came  together  to  consider  it ;  that  we  do  not  find  a  single  member 
of  the  Church  rising,  in  the  course  of  the  discussion,  to  deliver  his 
sentiments ;  and  that  the  sentence  is  called,  in  the  next  chapter, 
the  decree  that  was  ordained  of  the  Apostles  and  elders,  without 
any  mention  of  the  Church,  or  rather  to  the  express  exclusion  of 
the  brethren.  These  facts,  I  presume,  are  sufficient  to  convince  a 
cool  and  dispassionate  inquirer,  that  there  is  some  other  way  of 
accounting  for  their  interference,  than  the  supposition  that  they 
exercised  judicial  authority  ;  a  supposition  particularly  perplexing 
to  those  who  are  most  disposed  to  adopt  it,  the  friends  of  Inde- 
pendency, because,  while  they  maintain  the  equality  of  Churches, 
and  their  entire  exemption  from  all  subjection  to  any  society  or 
court  upon  earth,  this  would  be  an  example  of  the  members  of  one 
Church  exercising  jurisdiction  over  those  of  another.  Upon  their 
principles,  therefore,  as  well  as  ours,  nothing  more  can  be  implied 
in  the  concurrence  of  the  brethren,  than  that  they  approved  of  the 
deed  of  the  Apostles  and  elders  ;  in  the  same  manner  as  in  the 
succeeding  ages,  the  laity,  although  they  had  no  concern  in  enact- 
ing the  decrees  of  Councils  and  Synods,  sometimes  expressed  their 
consent  by  subscribing  them.*  If,  as  we  have  already  shown,  this 
was  only  a  partial  assembly  of  the  believers  in  Jerusalem,  whatever 
was  the  power  of  the  Church,  a  part  had  no  light  to  exercise  it ; 
and  the  interference  of  the  individuals  who  happened  to  be  present, 
could  not  therefore  be  an  act  of  authority,  Init  w^as  a  simple  testi- 
mony of  approbation.  The  Apostles  and  elders  might  the  more 
readily  allow  them  this  privilege,  and  perhaps  request  their  concur- 
rence, because,  although  their  sentence  stood  in  no  need  of  confir- 
mation by  the  suffrage  of  the  people,  it  would,  when  accompanied 

•  Grotii  Anotat.  ad  Acta  Apostol.  xv,  22, 


216  LECTURE    XVI. CHAPTER   XV.     1 — 31. 

with  it,  be  more  cordially  received.  The  Gentiles  would  rejoice  to 
learn,  that  the  Jewish  believers  in  Jerusalem  were  willing,  that 
they  should  not  be  encumbered  with  the  yoke  of  the  ceremonial 
law ;  and  the  converted  Jews  of  the  dispersion  would  acquiesce  with 
less  reluctance  when  they  found,  that  the  exemption  of  the  Gen- 
tiles was  agreeable  to  their  brethren  in  Judea.  This  explanation 
is  satisfactory,  because  it  is  consistent ;  whereas  the  opposite  opinion 
represents  Luke  as  guilty  of  great  inaccuracy  and  confusion,  in  first 
repeatedly  defining  the  members  of  the  Council,  and  then,  at  the 
close,  abruptly  introducing  a  new  party,  w^hich  he  had  before  studi- 
ously excluded. 

In  the  letter  of  the  Council,  there  is  scarcely  any  thing  which 
has  not  been  already  considered  ;  and  I  shall  therefore  pass  it  over 
with  a  few  remarks.  It  contains  a  censure  of  the  doctrine  of  the 
false  teachers,  who  "  troubled  the  Churches  with  words,  subverting 
their  souls."  It  denies  that  they  had  received  authority  from  the 
Apostles  and  elders,  as  tliey  appear  to  have  pretended.  "  To  whom 
we  gave  no  such  commandment."  It  mentions  the  names  of  the 
messengers  sent  by  the  Council,  to  deliver  their  decree,  and  more 
fully  explain  it.  "  It  seemed  good  unto  us,  being  assembled  with 
one  accord,  to  send  chosen  men  unto  you,  with  our  beloved  Barna- 
bas and  Paul ;  men  that  have  hazarded  their  lives  for  the  name  of 
our  Lord  Jesus  Christ.  We  have  sent  therefore  Judas  and  Silas, 
who  shall  also  tell  you  the  same  things  by  mouth."  It  declares  the 
exemption  of  the  Gentiles  from  the  law  of  Moses,  and  points  out 
the  limitation,  to  which  they  were  required  to  submit,  in  the  exer- 
cise of  their  liberty.  "  For  it  seemed  good  to  the  Holy  Ghost,  and 
to  us,  to  lay  upon  you  no  greater  burden  than  these  necessary 
things  ;  that  ye  abstain  from  meats  offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and  from  fornication."  It  recommends 
obedience  to  the  decree  as  conducive  to  their  personal  holiness,  and 
to  the  peace  of  the  Church.  "  From  which  if  ye  keep  yourselves, 
ye  shall  do  well."  Lastly,  it  concludes  with  a  wish  or  prayer,  for 
the  welfare  of  the  Churches.     "  Fare  ye  well." 

The  decree  is  announced  wnth  great  solemnity.  "  It  seemed 
good  to  us,  and  to  the  Holy  Ghost ;"  that  is,  it  seemed  good  to  the 
Council,  because  it  seemed  good  to  the  Holy  Ghost.  This  ought 
not  to  be  considered  as  a  claim  of  inspiration,  but  as  a  simple  as- 
sertion, that  the  sentence  was  not  expressive  of  their  private  opinion, 
but  of  the  mind  of  the  Spirit,  which  they  had  collected  from  Scrip- 


LECTURE    XVI. CHAPTER    XV,     1 31.  217 

ture,  and  from  his  recent  dispensations  to  the  Gentiles.  On  this 
account  they  are  warranted  to  assume  the  style  of  authority,  and 
to  demand  obedience  from  the  Churches.  The  sentence  was  not,  as 
some  wish  to  represent  it,  a  mere  advice,  such  as  one  Independent 
Church  may  give  to  another.  That  it  was  an  act  of  jurisdiction, 
an  authoritative  deed,  is  evident  from  its  being  called  in  the  next 
chapter  a  decree.  The  word  is  used,  in  other  places  of  the  New 
Testament,  to  signify  the  commands  of  princes,  and  the  ordinances 
of  the  ceremonial  law.  and  in  its  present  application  must  bear  a 
similar  sense.  Language  so  solemn  ought  to  be  cautiously  adopted 
by  other  Councils  ;  but  I  see  no  reason  for  asserting,  that  it  would 
be  arrogant  to  speak  in  the  same  style,  unless  they  could  refer  to 
some  miraculous  operations  by  which  their  sentences  were  con- 
firmed. If  the  Scriptures  have  not  been  given  in  vain,  miracles 
are  not  now  necessary  to  assure  us  of  the  truth.  They  are  written 
with  such  plainness  and  perspicuity,  as  all  Protestants  acknowledge, 
that  in  matters  relating  to  faith  and  practice,  their  meaning  may 
be  certainly  known.  The  decree  of  a  Council,  which  is  clearly 
founded  upon  Scripture,  undoubtedly  seems  good  to  the  Holy  Ghost ; 
and  what  should  hinder  it  from  saying  so,  I  confess  myself  unable 
to  comprehend. 

In  the  two  following  verses  we  are  informed,  that  the  messengers 
of  the  Apostles  and  elders  repaired  to  Antioch,  and  delivered  the 
Epistle  to  the  multitude,  who  "  rejoiced  for  the  consolation."  The 
controversy  was  satisfactorily  terminated  ;  and  their  privileges  were 
establislied  by  such  authority,  as  would  preclude  the  danger  of  fu- 
ture disturbance. 

From  the  preceding  illustration  it  appears,  that  the  Church  in 
the  Apostolic  age,  was  not  broken  down  into  small  parts,  detached 
and  independent,  but  was  united,  not  only  by  love  and  a  common 
profession,  but  by  the  external  bond  of  a  general  government.  The 
assembly  which  was  held  in  Jerusalem,  may,  with  propriety,  be  called 
a  Council  or  Synod,  between  which  words  there  is  only  this  difference, 
that  the  one  was  used  by  the  Latins,  and  the  other  by  the  Greeks. 
It  was  an  assembly  summoned  to  decide  upon  a  cause,  which  af- 
fected itself  not  alone,  but  the  whole  Christian  world.  The  mem- 
bers of  whom  it  was  composed,  were  the  Apostles,  the  representa- 
tives of  the  Catholic  Church,  the  elders,  and  the  delegates  from  An- 
tioch, among  whom  there  probably  were  deputies  from  the  Churches 
of  Syria  and  Cilicia.      A  controversy,  which  could  not  be  deter- 

28 


218  LECTURE     XVr. CHAPTER   XV.    1 31. 

mined  in  tlie  place  where  it  originated,  was  submitted  to  their  judg- 
ment ;  tliey  proceeded  in  the  ordinary  way,  by  reasoning  upon  it ; 
and  finally  pronounced  a  sentence,  by  which  all  parties  were 
bound.  This  is  the  model  of  Presbyterian  Synods,  and  the 
Scriptural  warrant  which  we  produce  for  holding  such  assem- 
blies. 

In  all  past  ages,  the  meeting  at  Jerusalem  has  been  considered 
as  a  Council.  Modern  Independents,  indeed,  generally  object  to 
this  opinion,  for  obvious  reasons  ;  but  it  was  adopted  and  main- 
tained by  some  of  their  wiser  and  more  enlightened  predecessors. 
In  this  number  was  the  celebrated  Dr.  Owen,  whose  distinguished 
piety,  extensive  learning,  and  profound  knowledge  of  the  Scriptures, 
have  placed  him  in  the  first  rank  among  Christian  divines.  I  shall 
conclude  tlieir  argument  with  the  following  quotation,  which  is  wor- 
thy of  particular  attention.  "  No  Church  is  so  independent,  as 
that  it  can  always,  and  in  all  cases,  observe  the  duties  it  owes  unto 
the  Lord  Christ,  and  the  Church  Catholic,  by  all  those  powers 
which  it  is  able  to  act  in  itself  distinctly,  without  conjunction  with 
others.  And  the  Church  that  confines  its  duty  unto  tJie  acts  of  its 
own  assemblies,  cuts  itself  off  from  the  external  communion  of  the 
Church  Catholic  ;  nor  will  it  be  safe  for  any  man  to  commit  the 
conduct  of  his  soul  to  such  a  Church."* 

We  have  arrived  at  a  remarkable  period  in  the  history  of  the 
primitive  Church.  Its  constitution,  as  arranged  by  the  Council  of 
Jerusalem,  was  to  continue  unaltered  to  the  end  of  the  world. 
From  that  time,  Jews  and  Gentiles  were  to  compose  one  holy  people 
in  the  Lord.  The  law  of  Moses,  which  was  abrogated  by  the  death 
of  Christ,  was  gradually  forsaken  by  the  believing  Jews  ;  and, 
after  the  destruction  of  Jerusalem,  the  obsei-vance  of  its  rites  was 
abandoned  by  all  who  professed  Cln-istianity,  except  a  few  obscure 
heretics,  who  were  excluded  from  the  communion  of  the  Catholic 
Church. 

Let  us  rejoice,  that  God  has  established  a  Church  upon  earth, 
enlightened  by  heavenly  truth,  governed  by  divine  laws  and  insti- 
tutions, invested  with  high  privileges,  and  protected  by  his  gracious 
providence  ;  and  that  in  consequence  of  the  free  access  into  it  which 
has  been  conceded  to  the  Gentiles,  the  prophecy  is  fulfilled,  "  Mine 

*  Owen's  True  Nature  of  a  Gospel  Church,  chap.  xi. 


LECTURE    XVI. — CHAPTER   XV.     1 31.  219 

house  shall  be  called  an  house  of  prayer  for  all  people."  While  we 
are  thankful,  that  we  have  been  admitted  into  its  external  commu- 
nion by  baptism,  let  us  remember,  that  the  saints  alone  are  its 
genuine  members  ;  and  let  it  be  our  care  to  possess  the  spiritual 
qualifications,  without  which  the  Head  of  the  Church  will  not  ac- 
knowledge us.  As  the  ceremonial  law  is  repealed,  and  circum- 
cision is  not  now  necessary  to  constitute  us  the  people  of  God,  let 
us  stand  fast  in  the  liberty,  with  which  Christ  has  made  us  free  ; 
and  beware  of  entangling  ourselves  with  a  new  yoke  of  bondage, 
by  subjecting  our  consciences  to  human  authority  in  religion. 
Our  Saviour  redeemed  us  with  his  blood,  that  we  should  no 
longer  be  the  servants  of  men  ;  and  all  who  profess  to  be  his  disci- 
ples, should  recognise  him  as  their  only  Teacher  and  Lawgiver. 
"  This  is  my  beloved  Son,  in  whom  I  am  well  pleased  :  hear  ye 
him.." 


LECTURE    XVII, 


THE    MISSION    OP    PAUL    AND    SILAS    TO    MACEDONIA. 
Chap.  xvi.  1—18. 

In  the  fifteenth  chapter,  we  have  an  account  of  the  proceedings 
of  the  first  Christian  Council,  which  was  assembled  to  maintain  the 
purity  of  the  gospel  against  the  attempts  of  some  men  to  corrupt  it, 
and  to  settle  the  terms  on  which  Jews  and  Gentiles  should  unite  in 
one  holy  society.  It  was  unanimously  determined,  that  obedience 
to  the  law  of  Moses  was  not  necessary  to  justification  ;  and  that  the 
Gentile  converts  should  not  be  required  to  observe  its  rites,  which 
were  no  longer  obligatory,  as  the  design  of  their  institution  had 
been  accomplished  by  the  sufferings  and  death  of  the  Blessiah.  In 
accommodation  to  the  present  circumstances  of  the  Church,  two  ex- 
ceptions were  made,  of  meats  offered  to  idols,  and  of  blood ;  partly 
to  guard  the  believing  Gentiles  against  a  relapse  into  idolatry,  but 
chiefly  to  concede  a  little  to  the  prejudices  of  the  Jews,  that  they 
might  the  more  readily  consent  to  the  exemption  of  the  Gentiles 
from  the  general  system  of  ceremonies.  We  see,  in  the  conduct  of 
the  Council,  an  example  worthy  to  be  imitaied  by  the  rulers  of  the 
Church,  who  should  unite  with  their  zeal  for  reform,  attention  to 
the  most  prudent  measures  for  the  preservation  of  peace  and  unity 
among  the  disciples  of  Christ. 

This  chapter  begins  Avith  the  relation  of  a  fact,  concerning  the 
propriety  of  which  doubts  may  be  entertained,  after  the  solemn  de- 
cision of  the  Council,  and  the  part  which  Paul  had  acted  in  procu- 
ring it.  "  Then  came  he  to  Derbe  and  Lystra  :  and  behold  a  cer- 
tain disciple  was  there,  named  Timotheus,  the  son  of  a  certain  wo- 
man, which  was  a  Jewess,  and  believed ;  but  his  father  was  a 
Greek :  which  was  well  reported  of  by  the  brethren  which  were  at 
Lystra  and  Iconium :  him  would  Paul  have  to  go  forth  with  him, 
and  took  and  circumcised  him,  because  of  the  Jews  which  were  in 
those  quarters :  for  they  all  knew  that  his  father  was  a  Greek." 


LECTURE  XVII. CHAPTER  XVI.  1  —  IS,  221 

The  same  Apostle,  who  had  no  small  dissension  and  disputation 
with  those  who  asserted  the  necessity  of  circumcision,  himself  cir- 
cumcised Timothy.  It  should  be  remembered,  that  as  it  was  the 
circumcision  of  the  Gentiles,  which  Paul  so  strenuously  resisted, 
there  is  no  direct  inconsistency  in  his  present  conduct,  as  Timothy 
was  of  Jewish  descent  by  his  mother.  It  was  the  unhappy  conse- 
quence of  her  marriage  with  a  Gentile,  that  her  son  had  not  re- 
ceived the  seal  of  God's  covenant  in  his  infancy ;  and  this,  as  well 
as  many  other  instances  of  the  unfavourable  influence  of  such  ill- 
assorted  connexions  upon  the  religion  of  a  family,  should  excite  the 
attention  of  Christians  to  the  exhortation,  "  not  to  be  unequally 
yoked  together  with  unbelievers."  But  the  principal  argument  in 
vindication  of  the  conduct  of  Paul  is  derived  from  the  different 
lights  in  which  circumcision  might  be  viewed.  The  men  of  the 
sect  of  the  Pharisees,  who  troubled  the  Church  of  Antioch,  affirmed 
that  it  was  absolutely  necessary  to  salvation.  Believing  that  a  sin- 
ner is  justified  at  least  in  part  by  his  works,  they  considered  circum- 
cision and  the  other  observances  of  the  Mosaic  law  as  duties,  with- 
out which  no  person  could  obtain  the  divine  approbation.  Had 
Paul  circumcised  Timothy  upon  this  principle,  he  would  have  been 
chargeable  with  renouncing  the  truth  of  the  gospel.  But  circum- 
cision might  be  practised,  without  any  idea  of  its  necessity  or  merit, 
out  of  respect  to  the  Jews,  who  looked  upon  the  uncircumcised  as 
unclean  persons,  and  avoided  intercourse  with  them.  If  any  man 
w^as  willing  to  submit  to  it,  with  a  view  to  conciliate  their  favour, 
and  to  gain  opportunities  of  promoting  their  conversion,  there  was 
no  law,  which  forbade  him.  It  was  precisely  on  this  ground  that 
Paul  proceeded  in  the  case  before  us.  He  took  Timothy  and  cir- 
cumcised him,  "  because  of  the  Jews  which  were  in  those  quarters." 
As  he  purposed  to  employ  him  in  the  ministry  of  the  word,  he  was 
careful,  in  the  first  place,  to  remove  an  obstacle,  which  would  have 
hindered  his  success  among  the  Jews.  In  consequence  of  his  cir- 
cumcision, they  would  not  refuse  to  associate  with  Timothy ;  and 
having  no  objection  to  his  person,  they  v/ould  listen,  with  less  preju- 
dice, to  his  doctrine.  When  the  conduct  of  the  Apostle  is  examined 
with  candour,  we  perceive  nothing  blame-worthy,  or  inconsistent 
with  the  spirit  of  the  decree  of  the  Council,  but  a  prudent  accommo- 
dation to  circumstances,  in  order  to  accomplish  an  important  end. 
This  is  one  of  the  instances,  in  which  "  to  the  Jews  Paul  became  a 
Jew,  that  he  might  gain  the  Jews" 


222  LECTURE    XVn. — CHAPTER   XVI.     1  — 18. 

It  would  be  an  abuse  of  this  example,  to  infer  from  it,  that  we 
may  comply  with  all  the  prejudices  of  others,  and  conform  to  all 
their  customs,  for  their  good.  The  Hmits,  within  which  this  liberty 
is  permitted,  are  very  circumscribed  ;  and  prudence,  conscience, 
and  the  word  of  God,  must  determine  them.  In  general,  it  should 
be  regarded  as  a  sacred  and  inviolable  maxim,  that  we  never 
should  "  do  evil,  that  good  may  come."  To  adopt  this  hcentious 
principle,  would  be  to  destroy  the  distinction  between  virtue  and 
vice,  and  to  pretend  to  serve  God  by  trampling  upon  his  laws. 

Timothy  being  now  associated  with  Paul  and  Silas,  "  they  went 
through  the  cities,  and  delivered  them  the  decrees  for  to  keep,  that 
were  ordained  of  the  Apostles  and  elders,  which  were  at  Jerusalem." 
The  sentence  of  the  Council  is  called  a  decree,  to  signify,  that  it 
was  not  merely  an  advice,  or  a  simple  declaration  of  their  judgment, 
but  an  authoritative  decision,  to  which  the  disciples  were  bound  to 
submit,  if  they  would  remain  in  the  fellowship  of  the  Church.  Al- 
though there  was  only  one  general  decree  embracing  the  several 
subjects  of  discussion,  yet  the  historian  speaks  of  it  in  the  plural 
number,  because  it  related  to  more  points  than  one,  declaring  that 
circumcision  and  obedience  to  the  law  of  Moses  were  not  necessary 
10  salvation,  exempting  the  Gentiles  from  any  obligation  to  observe 
it,  and  at  the  same  time,  prescribing  some  limitations  to  the  exercise 
of  their  liberty.  As  the  decree  was  delivered  to  the  Churches  in 
other  countries  as  well  as  to  those  of  Syria  and  Cilicia,  who  had  sent 
deputies  to  Jerusalem,  the  Council  which  met  there,  must  be  con- 
sidered as  a  general  one,  exercising  jurisdiction  over  the  Catholic 
Church.* 

Of  the  happy  consequences  which  resvdted  from  the  publication  of 
the  decree,  we  are  informed  in  the  fifth  verse.  "  And  so  were  the 
Churches  established  in  the  faith,  and  increased  in  number  daily." 
They  were  confirmed  in  the  belief  of  the  truth,  which  tlie  corrupt 
opinions  lately  disseminated  had  a  tendency  to  overthrow.  The 
doctrine  of  justification  was  placed  upon  its  proper  foundation  ;  and 
Christians  were  taught  to  rest  their  hgpe  of  eternal  life  upon  the 
grace  of  our  Lord  Jesus  Christ,  without  the  works  of  the  law. 
The  increase  of  the  Church  must  be  ultimately  accounted  for  by 
that  divine  power,  which  accompanied  the  ministrations  of  the 
Apostles ;  but  the  decree  of  the  Council  was  obviously  calculated. 

♦  Lect  xvi. 


LECTURE  XVII. CHAPTER  XVI.  1 18.  223 

ns  an  external  mean,  to  promote  it.  Circumcision,  and  the  long 
train  of  rites  enjoined  by  the  law  of  Moses,  were  impediments  tc 
the  conversion  of  the  Gentiles,  which  it  removed.  Without  sub- 
jecting themselves  to  that  burdensome  ceremonial,  they  were  required 
only  to  embrace  the  gracious  doctrines,  and  to  submit  to  the  gentle 
law,  of  Jesus  Christ.  The  middle  wall  of  partition  was  broken  down  ; 
and  they  were  admitted,  upon  the  same  terms  with  the  Jews,  to 
the  favour  of  God  and  the  privileges  of  the  new  dispensation.  It 
is  thus  that  God  brings  good  out  of  evil.  Although  heresies  and 
dissensions  are  immediately  prejudicial  to  the  Church,  by  disquieting 
the  minds  of  men,  and  producing  an  alienation  of  affection,  which 
is  the  usual  effect  of  a  difference  of  sentiment,  yet  they  ultimately 
contribute  to  its  purification  and  estabhshment.  When  controver- 
sies about  doctrines  arise,  individuals  maybe  seduced  into  error  and 
apostacy  by  the  plausible  reasonings  of  false  teachers  ;  but  in  con- 
sequence of  the  closer  attention  which  is  given  to  the  subject  of 
discussion,  it  comes  to  be  better  understood  than  before,  is  expressed 
with  greater  accuracy  of  language,  and  is  supported  by  arguments 
more  judiciously  selected,  and  more  skilfully  arranged.  Those  who 
are  conversant  with  ecclesiastical  history,  will  recollect  more  than 
one  instance  in  proof  of  this  observation.  If  it  is  of  importance  to 
know  the  will  of  our  Maker,  who  certainly  has  not  obtruded  upon 
us  useless  speculations,  the  discussion  which  stimulates  our  inquiries, 
and  increases  our  caution,  which  leads  us  to  examine  the  evidence 
of  doctrines  with  care,  and  to  adopt  them  only  in  consequence  of 
conviction,  is  an  eventual  benefit ;  and  we  should  admire  the  wis- 
dom of  God,  who  renders  the  opposition  of  ignorance  and  prejudice 
subservient  to  the  display  and  confirmation  of  the  truth. 

In  the  verses  which  are  next  in  order,  there  is  a  concise  account 
of  the  progress  of  Paul  and  Silas.  "  Now  when  they  had  gone 
t'  roughout  Phrygia,  and  the  region  of  Galatia,  and  were  forbidden 
of  the  Holy  Ghost  to  preach  the  word  in  Asia,  after  they  were 
come  to  Mysia,  they  assayed  to  go  into  Bithynia  :  but  the  Spirit 
suffered  them  not.  And  they  passing  by  Mysia,  came  down  to 
Troas."  Asia  does  not  signify,  in  this  passage,  the  whole  of  Asia 
Minor,  which  comprehended  Galatia,  and  Bithynia,  and  many 
other  provinces  ;  but  that  part  of  it  which  was  distinguished  by 
the  name  of  proconsular  Asia.  In  this  region  they  were  forbidden 
to  preach  by  the  Holy  Ghost,  who  also  hindered  them  from  going 
into   Bithynia.     The  reasons  of  these  restrictions  we  cannot  as- 


224  •  LECTURE  XVII. CHAPTER  XVI.  1 18. 

sign,  nor  are  we  informed  of  the  manner  in  which  they  were  com- 
municated ;  but  it  left  no  doubt  in  the  minds  of  Paul  and  Silas 
with  respect  to  their  duty.  The  Apostolic  age  was  an  age  of 
miracles.  God  interposed  by  a  series  of  supernatural  operations,  to 
introduce  and  establish  the  new  dispensation.  Although,  however, 
his  interference  in  succeeding  ages,  has  not  been  so  manifest,  yet 
we  know,  that  the  course  which  the  gospel  has  followed,  coming  to 
one  nation,  and  departing  from  another,  has  been  regulated  by  his 
Providence.  The  possession  of  the  advantages  of  revelation,  and 
the  want  of  them,  do  not  fall  out  by  chance,  nor  proceed  from  the 
arbitrary  determinations  of  men.  The  dispensation  of  the  gospel 
affords  a  signal  display  of  the  divine  sovereignty.  By  the  com- 
mand of  Jesus  Christ,  it  is  to  be  preached  to  "  every  creature  ;"  but 
he  disposes  the  order,  and  appoints  the  seasons,  of  its  propagation. 
To  some  nations,  it  has  not  yet  been  pubhshed  ;  others,  by  whom 
it  was  once  enjoyed,  have  lost  it ;  and  in  our  own  days,  we  have 
seen  it  communicated  to  tribes,  who  had  for  many  ages  been  in- 
volved in  the  thick  darkness  of  ignorance  and  idolatry.  Before 
the  end  of  the  world,  the  doctrine  of  salvation  shall  illuminate 
every  region  of  the  earth  ;  the  rays  of  the  Sun  of  Righteousness 
shall  be  as  Avidely  diffused  as  those  of  the  natural  sun.  In  the 
mean  time,  it  is  obvious,  that  in  granting  the  gospel  to  one  nation, 
and  withholding  it  from  another,  God  is  not  chargeable  with  par- 
tiality and  injustice.  The  objections  which  have  been  repeatedly 
urged  upon  this  subject,  and  the  difficulty  which  some  have  expe- 
rienced in  finding  a  satisfactory  answer  to  them,  proceed  from  inat- 
tention to  these  two  facts  ;  that  man  is  a  guilty  creature,  whom  his 
Maker  might  have  justly  left  to  perish  in  his  sins,  and  that  the 
gospel  is  a  pure  effect  of  his  grace.  Surely,  he  is  at  liberty  to 
select  the  objects  of  his  favour ;  and  he  does  no  injury  to  one 
person  who  deserves  nothing,  when  he  bestows  an  unmerited  bless- 
ing upon  another.  "  Even  so.  Father,  for  it  seemed  good  in  thy 
sight." 

It  is  proper  to  remark,  that  although  the  Holy  Ghost  now  forbade 
Paul  and  Silas  to  preach  the  word  in  Asia  and  Bithynia,  it  was 
not  his  intention  to  exclude  them  for  ever  from  the  enjoyment  of 
the  gospel.  It  was  afterwards  published  in  those  countries  with 
success  ;  and  in  Nice,  the  capital  of  Bithynia,  a  general  Council 
was  assembled,  in  the  reign  of  Constantine,  the  first  Christian  em- 
peror, to  oppose  the  progress  of  the  Arian  heresy.     But  the  time  of 


LECTURE  XVII. CHAPTER  XVI.    1 18.  225 

visitation  viras  not  yet  come.  The  Holy  Ghost  had  other  purposes 
to  accomplish  ;  and  he  hastened  Paul  and  Silas  to  the  place. 

While  they  were  in  Troas,  "  a  vision  appeared  to  Paul  in  the 
night :  There  stood  a  man  of  Macedonia,  and  prayed  him,  saying-, 
Come  over  into  Macedonia,  and  help  us."  Among  the  various 
methods,  by  which  God,  in  ancient  times,  revealed  his  will  to  the 
Prophets,  one  was  by  visions,  which  were  representations  of  certain 
objects  and  transactions  to  the  senses  of  a  person  when  awake. 
In  sleep,  they  were  instructed  by  dreams,  which  among  the  hea- 
thens also,  were  considered  as  a  medium  of  communication  with 
the  Gods.  "  If  there  be  a  Prophet  among  you,  I  the  Lord  will 
make  myself  known  unto  him  in  a  vision,  and  will  speak  unto  him 
in  a  dream."  In  the  vision  of  Paul,  "  there  stood  a  man  of  Mace- 
donia," or  the  appearance  of  a  man,  whose  country  was  known  by 
his  dress,  as  well  as  by  his  words  ;  for  "  he  prayed  Paul,  saying, 
Come  over  to  Macedonia,  and  help  us."  The  request  was  concise, 
but  pressing.  It  represented  the  inhabitants  of  Macedonia  as  in 
circumstances  of  want  or  danger,  from  which  they  were  unable  to 
extricate  themselves,  and  the  gospel  which  Paul  preached  as  the 
only  mean  of  relief.  Some  of  the  heathen  nations  were  celebrated 
for  their  skill  in  civil  and  military  affairs,  and  had  cultivated  with 
great  success,  the  fine  arts  of  painting,  poetry,  music,  architecture, 
and  statuary. 

These  attainments,  however,  related  merely  to  the  accommodation 
and  embellishment  of  this  transitory  life.  They  had  applied,  like- 
wise, to  the  study  of  philosophy,  and  had  displayed  great  ingenuity 
and  subtilty  in  the  various  branches  of  geometry,  logic,  and  etiiics. 
But  their  researches  into  the  nature  of  God,  the  sources  and  ex- 
tent of  virtue,  and  final  destination  of  man,  being  conducted  by  the 
uncertain  light  of  reason,  had  served  only  to  bewilder  them.  "  Pro- 
fessing themselves  to  be  wise  they  became  fools."  Of  the  true 
method  of  propitiating  the  Deity  they  were  utterly  ignorant ;  and 
the  plans  which  fancy  had  suggested,  had  multiplied  crimes,  and 
augmented  the  load  of  guilt,  with  which  their  consciences  were 
already  oppressed.  The  lapse  of  ages  beheld  them  departing  far- 
ther and  farther  from  the  truth.  The  corruption  of  morals  kept 
pace  with  their  errors  in  speculation.  Their  philosophers  could 
give  them  no  information  respecting  the  true  religion,  which  waa 
unknown  to  themselves.  They  were  idle  theorists,  and  often  im- 
pudent  profligates,   who  extolled  virtue,   and   practised   the  mosi 

29 


226  LECTURE  XVil. CHAPTER  XVr.  1 18. 

odious  vices.*  The  spiritual  condition  of  the  Gentiles  was  deplor- 
able, and  seemed  to  be  hopeless.  No  human  means  could  retrieve 
it ;  reason,  which,  in  its  best  state,  is  an  insufficient  guide,  was 
overwhelmed  by  an  accumulated  mass  of  superstition  and  licentious- 
ness. It  was  the  gospel  onl}'^  which  could  help  them  ;  that  blessed 
levelation,  which  has  dispelled  the  darkness  of  the  hujnan  mind, 
pointed  out  an  atonement  in  which  the  guilty  may  confide,  dis- 
closed the  prospects  of  futurity,  and  brought  down  to  earth  those 
heavenly  influences,  by  which  our  nature  is  restored  to  its  original 
purity,  and  fitted  to  attain  its  supreme  good  in  the  enjoyment  of  its 
Creator. 

Paul  having  inferred  from  the  vision,  that  he  was  called  to  preach 
the  gospel  in  Macedonia,  set  out,  without  delay,  for  that  country, 
and,  after  a  prosperous  voyage,  arrived  at  Philippi.  "  And  after  he 
had  seen  the  vision,  immediately  we  endeavoured  to  go  into  Ma- 
cedonia, assuredly  gathering  that  the  Lord  had  called  us  for  to 
preach  the  gospel  unto  them.  Therefore,  loosing  from  Troas,  we 
came  with  a  straight  course  to  Samothracia,  and  the  next  day  to 
Neapolis  ;  and  from  thence  to  Philippi,  which  is  the  chief  city  of 
that  part  of  Macedonia,"  or  the  first  city,  to  which  a  person  came, 
who  was  travelling  from  Neapolis  ;  "  and  a  colony,"  being  inhabited 
by  Roman  settlers,  and  governed  by  the  Roman  laws.  After  an 
interval  of  some  days,  Paul  and  his  commpanions  went  "  on  the 
Sabbath  out  of  the  city  by  a  river  side,  where  prayer  was  wont  to 
be  made."  It  is  probable  that  this  place  of  prayer  was  one  of  those 
oratories,  which  the  Jews  erected  for  the  purposes  of  devotion  ;  for 
Ave  can  hardly  think,  that  prayer  was  wont  to  be  made  on  the 
naked  bank  of  the  river,  where  the  persons  assembled  would  have 
been  liable  to  be  disturbed  and  insulted.  These  oratories  were  dif- 
ferent from  synagogues.  The  latter  were  houses,  constructed  like 
our  Churches,  for  the  reception  of  a  congregation,  in  which  all 
those  parts  of  divine  worship  that  were  not  peculiar  to  the  temple, 
were  performed  ;  whereas  the  former  were  open  above,  commonly 
shaded  with  trees,  and  intended  solely  for  prayer  and  meditation. 
They  were  usually  built  in  retired  places,  on  mountains,  on  the 
\>anks  of  rivers,  and  on  the  shore  of  the  sea.  It  has  been  supposed, 
that  it  was  to  one  of  those  sacred  places  to  which  our  Saviour  re- 
paired, when  "  he  went  out  into  a  mountain  to  pray,  and  continued 

♦  Cic.  Tuscul.  Disput.  Lib.  ii.  4. 


LECTURE    XVII. CHAPTER    XVI.     1 18.  227 

all  night  in  prayer  to  God,"  or,  as  the  passage  might  be  rendered, 
'•  spent  the  night  in  an  oratory."* 

Paul  addressed  "  the  women,  which  resorted  thither,"  declaring 
to  them  first  the  doctrine  of  salvation.  Had  any  men  been  present, 
the  historian,  we  presume,  would  have  mentioned  them,  and  the 
Apostle  would  not  have  confined  his  discourse  to  the  women. 
There  were  undoubtedly  men  in  Philippi,  who  professed  the  Jewish 
rehgion  ;  but  it  has  been  remarked,  to  the  honour  of  the  female 
sex,  that  frhey  often  excel  us  in  the  punctuality  with  which  they 
perform  the  duties  of  religious  worship,  and  in  the  ardour  of  their 
devotion,  in  consequence,  perhaps,  of  their  being  less  distracted  by 
the  business  and  commerce  of  the  world,  or  of  the  greater  warmth 
of  their  affections.  Women  ministered  to  our  Saviour  during  his 
humiliation  upon  earth  ;  women  first  visited  his  sepulchre  in  the 
morning  of  his  resurrection  ;  women  performed  good  offices  to  the 
Apostles,  and  assisted  them  in  their  labours  ;  and  a  woman  was  the 
first  in  Philippi  who  embraced  the  Christian  faith. 

"  And  a  certain  woman  named  Lydia,  a  seller  of  purple,  of  the 
city  of  Thyatira,  which  worshipped  God,  heard  us  :  whose  heart 
the  Lord  opened,  that  she  attended  unto  the  things  which  were 
spoken  of  Paul."  The  opening  of  the  heart  is  expressive  of  that 
operation  of  divine  grace  upon  the  soul  of  Lydia,  which  disposed 
her  to  give  serious  attention  to  the  doctrine  which  Paul  preached. 
The  human  heart  is  naturally  shut  against  the  truth  by  spiritual 
blindness,  and  the  influence  of  sinful  affections.  The  unregene- 
rated  man  is  incapable  of  perceiving  its  excellence,  and  dislikes  it, 
because  it  aims  at  humbling  his  pride,  and  detaching  him  from  the 
unhallowed  objects  of  his  love.  External  means  are  not  sufficient 
to  remove  those  obstacles  to  a  cordial  reception  of  the  gospel.  You 
may  describe  colours,  in  appropriate  terms,  and  with  glowing  elo- 
quence, to  a  blind  man  ;  but  no  distinct  idea  of  them  will  be  excited 
in  his  mind,  while  he  is  without  the  organ,  by  which  only  they  are 
perceived.  In  what  manner  God  acts  upon  the  soul  when  he 
renews  it,  it  is  impossible  to  explain.  The  Scriptures  inform  us, 
that  '•'  he  opens  our  eyes,  enlightens  our  understandings,  changes 
our  hearts,  makes  us  willing,  and  fulfils  in  us  all  the  good  pleasure 
of  his  goodness,  and  the  work  of  faith  with  power."  With  these 
and  similar  declarations  we  should  be  satisfied.     In  the  economy 


*  Mede's  discourse  on  Josh.  xxiv.  26. 


228  LECTURE    XVII. CHAPTER    XVI.     1 18. 

of  grace  and  of  nature,  we  must  be  content  with  the  knowledge  of 
facts.  There  is  a  veil  upon  the  mode  of  the  divine  operations, 
which  presumption  may  attempt  to  remove,  while  humble  piety 
will  be  employed  in  observing  and  admiring  the  effects.  Happy  is 
he  who  can  say  with  the  man,  whom  our  Saviour  cured,  "  One 
thing  I  know,  that  whereas  I  was  blind,  now  I  see."  There  is  not 
a  principle  of  our  religion  more  clearly  taught  in  the  Scriptures,  and 
which  should  be  more  steadfastly  maintained,  than  'that  the  con- 
version of  a  sinner  is  the  effect  of  supernatural  influence.  It  is  a 
principle  which  is  in  unison  with  all  the  other  parts  of  the  system, 
and  contributes,  in  concert  with  them,  to  promote  its  ultimate  design, 
the  glory  of  almighty  and  sovereign  grace.  To  God  is  reserved  the 
exclusive  honour  of  our  salvation  ;  and  the  proper  sentiments  of 
man  are  humility  and  gratitude.  "  The  Lord  opened  the  heart  of 
Lydia,  that  she  attended  unto  the  things  which  were  spoken  of 
Paul." 

The  sincerity  of  her  faith  was  demonstrated  by  her  immediate 
submission  to  the  institutions  of  Christ,  and  by  her  kindness  to 
Paul  and  his  brethren.  Nature  teaches  us  to  love  our  benefactors, 
and  the  grace  of  God  will  inspire  a  particular  affection  to  those  who 
have  been  the  instruments  of  our  spiritual  good.  Indifference  to 
the  persons  and  interests  of  the  ministers  of  religion  proceeds  from 
indifference  to  rehgion  itself,  and  may  be  justly  considered  as  a 
proof,  that  those,  in  whom  this  temper  prevails,  have  not  experi- 
enced the  peace  and  comfort,  which  the  instructions  and  exhor- 
tations of  the  faithful  servants  of  Jesus  Christ  communicate  to 
believers.  "  And  when  she  was  baptized  and  her  household,  she 
besought  us,  saying.  If  ye  have  judged  me  to  be  faithful  to  the 
Lord,  come  into  my  house,  and  abide  there.  And  she  constrain- 
ed us." 

The  gospel  which  was  now  preached  for  the  first  time  in  Phihppi, 
was  confirmed  by  a  display  of  that  miraculous  power,  which  Jesus 
Christ  had  conferred  upon  the  Apostles.  "  And  it  came  to  pass,  as 
we  went  to  prayer,  a  certain  damsel,  possessed  with  a  spirit  of 
divination,  met  us,  which  brought  her  masters  much  gain  by  sooth- 
saying." Those  who  can  consult  the  original,  will  find,  that  the 
spirit,  who  possessed  this  young  woman,  was  the  same,  who  was 
supposed  to  inspire  the  priestess  of  Apollo  at  Delphi,  and  to  deliver 
oracles  in  the  name  of  that  pretended  Deity.  That  this  was  a  real 
possession  might  be  proved  by  all  the  arguments,  which  apply  to 


LCCTURE    XVn. CHAPTER    XVI.     1 18.  229 

the  cases  of  the  same  kind,  that  occur  in  the  Gospels.  The  opinion, 
that  the  EvangeUsts,  when  relating  possessions,  do  not  express  their 
own  conviction,  but  accommodate  their  language  to  the  vulgar  be- 
hef  of  their  age,  is  inconsistent  with  their  acknowledged  integrity 
and  veracity,  represents  them  as  ascribing  miracles  to  our  Saviour 
which  he  did  not  perform,  and  is  contradicted  by  a  variety  of  cir- 
cumstances, which  clearly  show  the  vuihappy  persons  to  have  been 
under  demoniacal  influence.  By  representing  this  spirit  as  the 
same  individual,  or  of  the  same  character,  with  the  spirit  who 
actuated  the  Delphian  priestess,  Luke  seems  to  favour  the  idea,  that 
impure  spirits  were  concerned  in  the  heathen  oracles,  and  that  the 
prophets  of  paganism  spoke  by  their  inspiration.  This  opinion  was 
commonly  held  by  the  Fathers  ;  but  by  the  more  sceptical  moderns, 
those  prophets  are  generally  believed  to  have  been  impostors,  and 
the  oracles  to  have  been  contrivances  of  the  priests  to  impose  upon 
the  credulity  of  mankind.  The  truth,  perhaps,  lies  between  these 
extremes  ;  and  while  much  may  be  ascribed  to  the  artifice  of  men, 
something  should  be  allotted  to  the  interference  of  the  demons  of 
darkness.  Satan  was  the  God  of  this  world  ;  he  reigned  among 
the  Gentiles,  during  the  ages  of  idolatry,  without  a  rival ;  and  he 
may  have  been  permitted  to  exercise  a  power  over  his  deluded 
votaries,  which  ceased  when  Christianity  was  fully  introduced.  "  I 
beheld  Satan,  as  lightning,  fall  from  heaven."  Our  Lord  refers  to 
the  overthrow  of  heathenism,  which,  in  its  frame  and  constitution, 
in  its  impious  dogmas,  its  idolatry,  its  profane  rites,  and  its  oracles, 
as  well  as  in  the  crimes  which  it  tolerated  and  encouraged,  was  the 
work  of  the  grand  adversary  of  God  and  man. 

The  demon  who  resided  in  this  woman,  is  called  "  a  spirit  of 
divination,"  agreeably  to  the  import,  although  not  to  the  literal 
sense,  of  the  original  term.  To  divine,  is  to  disclose  secrets,  and 
foretel  future  events.  It  is  easy  to  conceive  Satan,  if  his  preterna- 
tural agency  upon  the  mind  be  admitted,  to  have  enabled  the  sub- 
jects of  his  inspiration  to  reveal  secrets,  because  deeds  committed 
in  darkness,  and  in  the  closest  retirement,  are  open  to  the  inspection 
of  a  spirit.  He  could  farther  have  made  them  acquainted  with 
distant  transactions,  the  immediate  knowledge  of  which  it  was  im- 
possible to  have  obtained  by  natural  means.  He  might  have  given 
them  some  notices  of  futurity,  by  informing  them  of  such  things  as 
he  intended  to  do,  or  as  were  already  in  a  certain  train  to  be  accom- 
plished     He  undoubtedly  can  conjecture  with  much  greater  saga- 


230  LECTURE  XVII. CHAPTER  XVI.  1 18. 

city  than  we,  what  will  be  the  result  in  a  variety  of  cases,  from  the 
superior  powers  of  his  mind,  his  longer  and  more  extensive  expe- 
rience, and  is  more  perfect  acquaintance  with  human  nature  in 
general,  and  the  dispositions  and  circumstances  of  individuals.  In 
every  other  respect,  futurity  is  hidden  from  him  as  well  as  from  us, 
by  an  impenetrable  veil.  A  real  prophecy,  or  the  prediction  of  an 
event,  which  shall  be  produced  by  causes  not  yet  in  existence,  or 
depends  upon  the  free  agency  of  men,  we  may  safely  pronounce 
him  to  be  as  incapable  of  delivering,  as  the  most  shoit-sighted  of 
mortals.  Prophecy  would  not  constitute  a  proof  of  a  divine  reve- 
lation, or  of  a  divine  mission,  unless  it  were  a  supernatural  gift.  It 
is  the  prerogative  of  God  "  to  declare  the  end  from  the  beginning." 
Yet  with  such  scanty  knowledge,  Satan  aped  the  oracles  of  Jeho- 
vah. As  he  had  his  temples,  and  altars,  and  priests,  so  he  had 
likewise  his  prophets. 

The  possessed  woman  "  brought  her  masters  much  gain  by 
soothsaying,"  or  prophesying.  She  acted  the  same  part,  we  may 
presume,  with  our  own  fortune  tellers,  and  amused  the  credulous 
multitude  with  liberal  promises  of  future  felicity.  If  her  predic- 
tions happened  to  be  fulfilled  in  one  or  two  instances,  her  credit 
would  be  maintained,  notwithstanding  their  failure  in  many.  The 
eager  desire  of  mankind  to  anticipate  their  future  fortufies,  prepares 
them,  to  listen,  with  fond  creduhty,  to  the  pretensions  of  impostors, 
and  long  maintains  the  delusion,  in  spite  of  the  plainest  admoni- 
tions of  reason  and  experience.  It  is  with  inexpressible  mortifica- 
tion, that  they,  at  last,  see  the  book  of  fate  snatched  from  them,  at 
the  moment  when  they  expected  to  break  its  seals,  and  peruse  its 
mysterious  contents. 

The  conduct  of  the  damsel  in  reference  to  Paul  and  his  brethren, 
is  not  so  easily  explained.  *'  The  same  followed  Paul  and  us,  and 
cried,  saying,  These  men  are  the  servants  of  the  most  high  God, 
which  show  unto  us  the  way  of  salvation."  This  account  of  Paul 
and  Silas  was  certainly  just  They  were  indeed  the  servants  of 
God,  who  had  come  to  Macedonia  to  declare  to  the  inhabitants  of 
that  country  the  way  of  salvation  from  sin  and  death.  But  why 
did  the  unclean  spirit  bear  so  honourable  a  testimony  to  men,  in 
whose  success  his  destruction  was  involved  ?  Shall  we  say,  that  he 
was  compelled  by  the  superior  power  of  Jesus  Christ,  to  publish,  to 
his  own  confusion,  what  he  would  have  willingly  suppressed  ?  or 
were  the  words  spoken  in  derision  of  their  character  and  preten- 


LECTURE    XVII. — CHAPTER    XVI.     1 18.  231 

sions  ?  Was  it  the  design  of  the  cunning  spirit  to  conciliate  their 
favour  by  flattering  compliments  ?  or  did  he  hope  by  the  promptitude, 
with  which  he  commended  them,  to  make  the  Philippians  believe, 
that  he  and  they  were  acting  in  concert  ? 

Whatever  was  the  motive  of  this  unexpected  eulogium,  "  Paul 
was  grieved."  Religion  stands  in  no  need  of  commendation  from 
the  father  of  lies.  He  therefore  "  turned  and  said  to  the  spirit,  I 
command  thee,  in  the  name  of  Jesus  Christ,  to  come  out  of  her." 
In  these  words  there  was  a  virtue,  which  the  demon,  with  all  his 
pride  and  malignity,  was  unable  to  resist.  "  And  he  came  out  the 
same  hour."  The  name  of  Jesus,  whose  voice  made  the  spirits  of 
darkness  tremble,  when  he  sojourned  on  the  earth,  was  still  terrible 
to  them.  The  authority,  which  accompanied  it,  drove  them  from 
their  strongholds,  and  wrested  from  their  hands  the  unhappy  cap- 
tives, whose  minds  and  bodies  they  had  cruelly  abused.  This  was 
a  triumph  gained  over  Satan  in  his  own  territories,  and  in  the 
presence  of  his  devoted  subjects.  By  the  dispossession  of  the 
demon,  the  superiority  of  Jesus  whom  Paul  preached,  was  demon- 
strated. The  tendency  of  the  miracle  was  to  persuade  the  Philip- 
pians to  abandon  their  idols,  of  whose  disgrace  and  defeat  they  had 
been  witnesses  ;  and  we  know,  that  to  some  of  them,  this  evidence 
of  the  truth  of  Christianity  was  not  presented  in  vain.  Lydia  was 
not  the  only  convert  in  the  city.  There  were  some  brethren,  as  we 
learn  from  the  last  verse  of  the  chapter  ;  and  a  Church  was  formed 
in  Philippi,  to  which  Paul  afterwards  addressed  one  of  his  Epistles. 
Of  the  tumult  which  ensued,  and  the  sufferings  which  Paul  and 
Silas  endured,  an  account  will  be  given  in  the  next  Lecture. 

The  passage  which  has  now  been  explained,  suggests  the  follow- 
ing remarks. 

First,  The  sovereignty  of  God,  displayed  in  sending  the  gospel  to 
one  nation  in  preference  to  another,  lays  those  to  whom  it  is 
granted,  under  a  strong  obligation  to  thankfulness.  The  value  of 
the  gift  is  enhanced  by  the  discrimination  which  is  exercised  in 
conferring  it.  I  would  not  be  understood  to  insinuate,  that  com- 
mon blessings  should  be  lightly  esteemed.  Selfishness  may  wish 
to  monopolize  the  goodness  of  heaven  ;  but  a  generous  heart  feels 
its  own  happiness  augmented  by  the  happiness  of  others.  This, 
at  least,  all  must  acknowledge,  that  our  individual  share  of  enjoy- 
ment is  not  impaired  by  the  admission  of  our  brethren  to  partake 


232  LECTURE  XVII. — CHAPTER  XVI.  1 — 18. 

of  the  beneficence  of  our  Creator.  The  light  of  the  sun  gives 
equal  pleasure  to  the  eye  which  beholds  it,  as  if  it  were  tlie  only 
eye  in  the  universe  ;  the  atmosphere  furnisiies  the  constant  means 
of  sustaining  our  life,  although  it  is  breathed  by  millions  of  our 
fellow-creatures.  But  when  it  pleases  God,  instead  of  extending 
his  favour  to  all,  to  confine  it  to  a  few  select  objects,  to  bestow  upoa 
a  part  of  his  offspring  the  portion  which  all  the  members  of  the 
family  equally  need,  what  gratitude  should  they  feel,  who  are  dis- 
tinguished from  their  brethren  !  We  see  how  the  pious  Israelites 
were  affected  by  the  divine  favour  to  their  nation  ;  and  let  us,  in 
similar  circumstances,  beware  of  insensibility,  the  sure  sign  of  a 
hard  and  reprobate  heart.  "  He  showeth  his  word  unto  Jacob,  his 
statutes  and  his  judgments  unto  Israel.  He  hath  not  dealt  so  with 
any  nation  :  and  as  for  his  judgments  they  have  not  known  them. 
Praise  ye  the  Lord."  Many  of  the  human  race  are  perishing  for 
lack  of  knowledge,  while  to  you,  without  any  merit  on  your  part, 
the  instructions  and  consolations  of  religion  are  abundantly  afforded. 
This  is  not  an  accidental  distinction,  but  the  result  of  the  will  of 
God  ;  it  is  not  a  trifling  benefit,  but  a  blessing  of  greater  magnitude 
than  all  the  advantages  of  soil  and  climate,  of  civilization  and  good 
government ;  a  blessing,  of  which  the  consequences  Avill  extend  into 
eternity.  This  blessing  God  has  granted  to  you,  and  withheld  from 
others.  "  What  shall  I  render  unto  the  Lord  for  all  his  benefits  to- 
wards me?  I  wiU  take  the  cup  of  salvation,  and  call  upon  the 
name  of  the  Lord." 

Secondly,  The  consideration  of  divine  grace  as  the  sole  cause  of 
the  success  of  the  gospel,  is  not  a  speculative  point,  but  a  principle 
calculated  to  produce  the  best  effects  upon  the  heart.  It  has  a 
direct  tendency  to  encourage  the  spirit  of  devotion.  It  makes  us 
look  up  to  God  as  the  source  of  all  good,  depend  upon  him  for  the 
salvation  of  our  souls,  and  hope  in  his  favour  and  assistance  for  all 
our  advances  in  goodness  and  happiness.  This  is  certainly  the 
most  becoming  and  pious  state  of  mind  ;  and  that  doctrine  may  be 
presumed  to  be  from  God,  which  promotes  it.  It  gives  no  coun- 
tenance to  pride  and  self-conceit,  which  are  fostered  by  the  opinion, 
that  the  success  of  the  gospel  depends  upon  the  sincerity  and  other 
good  dispositions  of  the  hearers.  To  teach  sinful  men,  that  their 
own  will  must  finally  decide,  whether  the  grace  of  God  shall  be 
received  or  rejected,  turns  their  attention  to  themselves,  and  cherishes 
a  sentiment  of  self-estimation  and  self-confidence,  which  is  incon- 


LECTURE  XVII. CHAPTER  XVI.  1 18.  233 

sistent  with  the  duty  of  "  glorying  only  in  the  Lord."  The  Scrip- 
tural doctrine  of  grace  as  the  efficient  cause  of  conversion,  takes 
away  from  every  man  every  pretext  for  alienating  himself  from  his 
Maker,  who  should  be  the  constant  and  supreme  object  of  his  love, 
and  trust,  and  gratitude.  It  annihilates  his  boasted  dignity  and 
excellence,  and  leaves  nothing  to  be  seen  and  admired  but  the  divine 
goodness.  This  is  true  religion,  for,  in  harmony  with  all  the  works 
of  God,  it  terminates  in  the  manifestation  of  his  glory. 

Thirdly,  When  the  gospel  comes  to  any  nation,  or  to  any  indivi- 
dual, in  the  power  and  demonstration  of  the  Holy  Ghost,  it  destroys 
the  works  of  the  devil.  We  know  no  instance  of  possession  in  the 
present  times  ;  but  the  apostate  spirit  "  still  works  in  the  children 
of  disobedience."  He  has  established  his  dominion  in  their  hearts ; 
and  he  maintains  it  by  ignorance,  imbelief,  the  love  of  the  world, 
and  the  complicated  system  of  corrupt  affections.  By  the  word  of 
God,  his  authority  is  subverted,  and  his  strongholds  are  overthrown. 
He  is  expelled  from  the  souls,  as,  in  former  times,  he  was  driven 
from  the  bodies,  of  men.  The  spiritual  darkness,  amidst  which  he 
reigned,  vanishes  when  the  light  of  truth  enters  the  mind  ;  the 
lofty  imaginations,  the  proud  self-sufficient  thoughts,  which  he 
encouraged  as  the  bulwarks  of  his  kingdom,  are  laid  low  in  the 
dust ;  the  fascinating  influence  of  sin  is  dissolved ;  and  the  soul 
now  possessed  of  other  views  and  principles  of  conduct,  gladly  re- 
turns to  the  service  of  its  rightful  sovereign.  Although  we  have 
now  no  opportunity  to  observe  the  miraculous  effects  of  our  Saviour's 
name  upon  demons,  yet  his  power  in  destroying  their  spiritual 
domination,  strengthened  as  it  is  by  the  consent  of  their  subjects, 
is  daily  exerted.  Every  convert  feels  it ;  every  believer  can  bear 
testimony  to  it  from  his  own  success  in  resisting  temptation.  It  is 
visible  in  the  change  which  it  produces  upon  those  who  are  brought 
to  the  knowledge  of  the  truth  :  for  when  he  who  was  the  slave  of 
vice  becomes  the  servant  of  God  ;  when  the  pursuits  of  sensuality 
are  abandoned  for  the  duties  of  piety  and  holiness ,  it  is  manifest, 
that  the  person,  who  is  thus  transformed,  has  been  delivered  out  of 
the  snare  of  the  devil. 

30 


LECTURE   XVIII. 


THE    CONVERSION    OF    THE    JAILOR    OF   PHILIPPI. 


Chap,    xvi,  19—40. 

I  ENTERED,  in  the  last  Lecture,  upon  a  review  of  the  transac 
tions  of  Paul  and  Silas  in  Philippi.  Soon  after  his  arrival,  the 
Apostle  repaired  to  a  place  without  the  city,  where  prayer  was  wont 
to  be  made,  and  addressed  the  women  who  were  assembled  there 
on  the  sabbath.  We  have  seen  him  performing  a  miracle  upon  a 
young  woman,  who  was  possessed  by  a  spirit  of  divination,  which 
demonstrated,  that  Silas  and  he  were  truly  "the  servants  of  the 
most  high  God,  which  showed  unto  men  the  way  of  salvation." 

It  might  have  been  expected,  that  the  sudden  and  wonderful 
effect  of  a  few  words  spoken  in  the  name  of  Jesus,  would  have 
made  a  strong  impression  upon  the  witnesses,  and  that,  if  they 
were  not  persuaded  to  embrace  Christianity,  they  would,  at  least, 
have  been  afraid  openly  to  oppose  it.  Whatever  were  the  senti- 
ments and  feelings  of  others,  the  masters  of  the  young  woman 
thought  of  nothing  but  revenge.  "  They  saw,  that  the  hope  of 
their  gains  was  gone."  DeHvered  from  the  power  of  the  demon, 
who  had  been  permitted  to  use  her  as  his  instrument  for  deluding 
the  people,  she  could  no  longer  reveal  secrets,  and  tell  fortunes. 
The  revenue  which  had  flowed  from  the  credulity  of  the  multitude, 
was  irrecoverably  lost.  Idle  and  profligate,  as  persons  concerned  in 
such  affairs  usually  are,  they  foresaw,  that  instead  of  living  at  their 
ease  upon  the  profits  of  imposture,  they  should  be  compelled  to  be- 
take themselves  to  honest  industry  in  order  to  procure  a  subsistence. 
With  this  prospect  in  their  eye,  they  were  not  disposed  to  consider 
the  miraculous  nature  of  the  event,  to  inquire  into  the  power  by 
which  it  was  effected,  and  to  examine  the  character  of  the  religion, 
which  it  was  intended  to  attest.     About  these  subjects,  persons  of 


f 


LECTURE  XVm. CHAPTER  XVI.    19 — 40.  235 

this  description  would  have  given  themselves  little  trouble  at  any 
time.  In  the  present  state  of  their  minds,  they  were  impatient  to 
avenge  themselves  upon  the  men  who  had  wrested  benefits  from 
them,  which  they  accounted  far  more  valuable  than  truth. 

They,  therefore,  "  caught  Paul  and  Silas  and  drew  them  into  the 
market-place,  unto  the  rulers,  and  brought  them  to  the  magistrates, 
saying,  These  men,  being  Jews,  do  exceedingly  trouble  our  city." 
The  masters  of  the  young  woman  had  probably  little  knowledge 
of  the  character  of  Paul  and  Silas,  Christianity  was  new  in  Phi- 
lippi,  and  such  persons  would  be  among  the  last  who  turned  their 
attention  to  it.  By  calling  the  two  preachers  Jews,  they  seem  to 
have  supposed  that  they  were  propagating  Jvidaism,  or  the  peculiar 
tenets  of  some  of  its  sects.  Christianity  was  for  some  time,  con- 
founded with  the  Jewish  religion,  by  the  heathens,  who  viewed  it 
at  a  distance,  and  with  such  contempt,  as  prevented  a  particular 
inquiry  into  its  nature.  Hence,  Christ  is  carelessly  represented  by 
an  ancient  historian,  as  one  of  those  seditious  leaders,  who  fre- 
quently appeared  among  the  Jews,  and  excited  them  to  rebel 
against  the  Roman  government.*  Paul  and  Silas  were  charged  by 
the  accusers  "  with  troubling  the  city,  and  teaching  customs,  which 
were  not  lawful  for  them  to  receive,  neither  to  observe,  being  Ro- 
mans." Philippi,  I  have  already  remarked,  was  a  Roman  colony.. 
Now,  there  was  a  law  of  the  Romans,  which  prohibited  the  worship 
of  new  Gods,  or  of  the  Gods  of  other  nations,  and  commanded  the 
people  to  adore  those  alone,  who  were  acknowledged  by  the  state. 
This  law  Paul  and  Silas  had  transgressed,  by  introducing  the  wor- 
ship of  Jehovah,  the  God  of  Israel,  and  exhorting  the  Philippians 
to  renounce  the  service  of  their  idols.  In  ancient,  as  well  as  in 
modern  times,  there  was  an  established  religion,  to  which  the  people 
were  required  to  conform.  Heathenism,  indeed,  exercised,  on  some 
occasions,  a  spirit  of  toleration.  One  country  did  not  condemn  the 
religion  of  another  as  false,  but  allowed  its  Gods  to  be  true  Divini- 
ties, and  to  be  entitled  to  respect  and  homage,  within  the  boundaries 
of  the  province  or  nation,  over  which  they  presided.  Sometimes 
one  nation  adopted  the  Gods  of  another,  and  permitted  the  erection 
of  temples  and  altars  to  them,  and  the  public  celebration  of  their 
rites.  But  it  is  unfair  to  represent  this  liberality  as  the  constant 
character  of  heathenism,  with  an  insidious  design  to  throw  a  reflec- 

*  Suet.  Claud,  cap.  25. 


236  LECTURE   XVm, CHAPTER   XVI.     19—40. 

tion  upon  Christianity,  as  having  disturbed  the  peace  of  the  world, 
by  introducing  bigotry  and  intolerance.  Among  the  heathens, 
there  were  religious  wars,  carried  on  with  as  much  rancour  and 
fury  as  any  one  of  those  which  have  been  waged,  under  the  same 
pretext,  among  Christians.  There  were  religious  persecutions ; 
and  ancient  history  furnishes  examples  of  the  proscription  of  par- 
ticular modes  of  superstition,  and  the  infliction  of  punishment  upon 
those  who  practised  rites  forbidden  by  the  laws.  The  greatest  phi- 
losopher of  antiquity  was  a  victim  to  religious  fanaticism.  The 
records  of  the  Church  for  almost  three  hundred  years,  exhibit 
paganism  in  the  shape  of  a  ferocious  and  sanguinary  monster, 
making  havock  of  the  harmless  disciples  of  Jesus,  because  they 
refused  to  join  in  the  idolatrous  worship  of  their  countrymen. 

The  masters  of  the  young  woman  accused  Paul  and  Silas  of 
"troubling  the  city;"  of  introducing  innovations,  and  exciting  dis- 
putes, from  which,  unless  they  were  speedily  checked,  no  person 
could  tell  what  serious  consequences  might  ensue.  We  see  that 
the  charges  commonly  brought  against  those  who  promulgate 
opinions  contrary  to  the  established  faith,  are  not  of  modern  date. 
The  same  unmeaning  outcry  was  raised  in  Philippi,  which  has 
been  a  thousand  times  repeated  by  the  ignorant  or  the  interested, 
against  dissenters  from  the  national  creed.  "  These  men  are  dis- 
contented and  disloyal :  they  wish  to  become  leaders  of  a  faction  ; 
religious  reform  is  merely  a  pretext ;  and  so  close  is  the  alliance  of 
Church  and  State,  that  the  fall  of  the  one,  will  involve  the  other  in 
its  ruin."  It  is  thus,  that  the  majority  in  Heathen  and  Christian 
countries,  and  among  all  denominations  of  Christians,  Roman  Ca- 
tholics and  Protestants,  Episcopalians  and  Presbyterians,  usually 
represent  the  few,  who  venture  to  exercise  the  right  of  private  judg- 
ment in  the  choice  of  their  religion.  Who  are  foremost  and  loudest 
in  advancing  these  accusations  ?  Are  they  persons,  who,  after  a 
deUberate  and  impartial  investigation,  are  fully  convinced  of  the 
truth  of  their  own  system  1  Are  they  in  earnest  about  religion,  and 
do  they  "  tremble  for  the  ark  of  God,"  lest,  by  controversies  and 
novel  opinions,  the  minds  of  men  should  be  misled  and  unsettled? 
No  :  in  their  principles  and  motives,  they,  for  the  most  part  resemble 
the  masters  of  the  woman,  from  whom  Paul  expelled  a  spirit  of 
divination,  and  like  them  are  alarmed  for  their  gain,  or  are  influ- 
enced by  some  consideration  not  more  honourable.  They  enjoy 
emoluments  which  might  be  lost,  should  the  established  system  be 


LECTURE    XVIII. CHAPTER   XVI.     19 — 40.  237 

changed  ;  tliey  suspect  that,  if  the  thoughts  of  men  are  once  turned 
out  of  the  beaten  tract,  they  will  begin  to  inquire  into  other  sub- 
jects, and  may  discover  abuses,  which  they  are  personally  concerned 
to  retain ;  or,  if  no  immediate  danger  to  their  interests  is  appre- 
hended, they  must  show  their  superiority,  by  a  contemptuous  treat- 
ment of  those  who  differ  from  them,  and  recommend  themselves  to 
the  higher  pov/ers,  by  a  furious  zeal  against  innovation.  In  ninety- 
nine  cases  in  a  hundred,  a  sincere  regard  for  religion  is  as  little 
connected  with  the  declamations  against  dissenters,  as  it  was  in  the 
case  before  us,  when  a  clamour  was  raised  about  the  dangerous 
consequences  of  permitting  the  gospel  to  be  preached,  by  some  men 
who  gained  their  livelihood  by  supporting  a  fortune-teller. 

Let  us  now  observe  what  was  the  effect  of  the  accusation  upon 
the  people  and  the  magistrates.  "  And  the  multitude  rose  up  to- 
gether against  them."  The  passions  of  the  people  are  easily 
roused,  and  a  rumour,  or  bold  assertion,  is  sufficient  to  bring  them 
together,  and  impel  them  to  action.  In  heathen  countries,  they 
were  generally  more  attached  to  their  superstitions  than  the  higher 
ranks  ;  and  in  any  country,  they  are  ready,  under  the  dexterous 
management  of  those  who  expect  to  profit  by  their  excesses,  to 
display  a  furious  and  destructive  zeal  for  their  religion.  The  ma- 
gistrates seem  to  have  been  as  intemperate  as  the  people.  Without 
waiting  to  make  inquiry  into  the  true  state  of  the  case,  or  allowing 
the  accused  to  defend  themselves,  "  they  rent  off  their  clothes,  and 
commanded  to  beat  them."  A  summary  sentence  was  pronounced, 
and  executed  on  the  spot.  And  that  Paul  and  Silas  might  be  re- 
served for  such  other  punishment  as  their  conduct  should  be  found 
to  deserve,  they  were  committed  to  prison  ;  and  the  jailor  inflamed 
with  the  same  zeal  against  those  blasphemers  of  the  Gods,  which 
his  superiors  displayed,  treated  them  with  great  severity.  "  They 
cast  them  into  prison,  charging  the  jailor  to  keep  them  safely  ;  who, 
havmg  received  such  a  charge,  thrust  them  into  the  inner  prison, 
and  made  their  feet  fast  in  the  stocks."  Paul  and  Silas  might  have 
saved  themselves  from  punishment,  by  the  declaration  which  they 
made  next  morning,  that  they  were  Roman  citizens  ;  but  they  did 
not  choose  to  plead  their  privilege,  when  it  might  have  been  con- 
strued as  a  proof  of  unwillingness  to  suffer  for  the  gospel.  They 
submitted  to  stripes  and  imprisonment,  because  they  were  called  to 
bear  testimony  to  the  truth,  by  their  patience,  as  well  as  by  their 
miracles.      Their   meekness  and   resignation  might  be   rendered, 


238  LECTURE  XVIII. — CHAPTER   XVI.     19 — 40. 

through  the  blessing  of  God,  the  mean  of  drawing  the  attention  of 
the  spectators  to  a  rehgion,  which  could  give  composure  and  forti- 
tude to  the  mind  in  the  most  trying  circumstances. 

But  however  unjustifiable  was  the  conduct  of  the  magistrates  in 
treating  Paul  and  Silas  as  criminals,  without  any  proof  of  their 
guilt,  Providence  over-ruled  it  for  promoting  the  object  of  their  mis- 
sion to  Philippi.  Their  prison  proved  a  scene  in  which  the  power 
and  grace  of  the  Saviour  were  displayed.  "  And  at  midnight  Paul 
and  Silas  prayed,  and  sang  praises  unto  God :  and  the  prisoners 
heard  them."  Prayer  is  the  natural  language  of  the  soul,  implor- 
ing, in  its  distress,  divine  assistance  arid  consolation.  It  was  there- 
fore, an  exercise  suited  to  the  present  situation  of  these  good  men, 
to  whom  the  grace  of  God  was  necessary,  that  they  might  bear  the 
present  trial  with  patience,  and  be  prepared  for  the  issue  of  it.  But, 
why  did  they  also  sing  praises  to  God  ?  Is  there  any  thing  calcu- 
lated to  inspire  cheerfulness  in  the  condition  of  men,-whose  backs 
have  been  torn  with  a  scourge,  and  whose  feet  are  made  fast  in  the 
stocks  ?  Do  songs  accord  with  the  gloom  of  a  prison  ?  A  Chris- 
tian has  causes  of  joy  and  gratitude,  independent  upon  external 
circumstances.  Paul  and  Silas  gave  thanks  to  God  for  the  high 
honour  of  being  called  '•  to  suffer  shame  for  the  name  of  Christ ;" 
for  the  peace  of  mind  which  they  enjoy  amidst  their  outward 
troubles ;  for  the  certain  knowledge  of  the  love  and  care  of  their 
Redeemer ;  and  for  the  hope  of  immortality  which  raised  them 
above  the  fear  of  death.  "  God  their  Maker  gave  them  songs  in 
the  night,"  which  they  sang  with  such  devout  fervour  and  anima- 
tion, that  the  other  prisoners  heard  them.  At  this  moment,  God 
was  pleased  to  bear  testimony,  by  a  miracle,  in  favour  of  his 
suffering  servants,  and,  by  one  of  those  extraordinary  methods, 
which  were  sometimes  employed  in  the  commencement  of  Chris- 
tianity, to  save  a  "  vessel  of  mercy."  "  And  suddenly  there  was  a 
great  earthquake,  so  that  the  foundations  of  the  prison  were  shaken ; 
and  immediately  all  the  doors  were  opened,  and  every  one's  bands 
were  loosed." 

There  is  every  reason  to  suppose,  from  the  time  when  this  earth- 
quake happened,  and  the  purpose  which  it  served,  that  it  was  pre- 
ternatural. Its  effects  were  moderated  by  the  power  of  God,  so 
that  the  foundations  of  the  prison  were  shaken,  but  it  was  not 
thrown  down  ;  and  although  the  chains  of  the  prisoners  were  loosed, 
none  of  them  was  permitted  to  escape.     They  were  detained  by 


LECTURE    XVIII. CHAPTER    XVI.    19 — 4D.  239 

their  own  fears,  or  by  the  secret  restraints  of  providence,  which  in- 
tended to  alarm  the  conscience  of  the  jailor,  without  exposing  him 
to  any  personal  injury.  Awaking  from  sleep,  and  naturally  con- 
cluding that  the  prisoners  had  embraced  the  opportunity  of  regain- 
ing their  liberty,  he  was  filled  with  apprehensions  for  his  own  safety. 
He  who  suffered  a  criminal  to  escape  from  justice,  was  doomed  by 
the  law  to  undergo  the  same  punishment  which  would  have  been 
inflicted  upon  him.  The  horrors  of  his  situation  rushed  at  once 
into  his  mind,  and  incited  him  to  form  a  hasty  and  desperate  reso- 
lution against  his  life.  "And  the  keeper  of  the  prison  awaking 
out  of  sleep,  and  seeing  the  prison  doors  open,  he  drew  his  sword, 
and  would  have  killed  himself,  supposing  that  the  prisoners  had 
been  fled." 

To  this  rash  and  impious  deed,  the  mind  of  a  heathen  was  fa- 
miliarized. It  was  approved,  in  certain  circumstances,  by  the  differ- 
ent sects  of  philosophers ;  it  was  practised  by  some  of  their  most 
eminent  men  ;  and  no  suspicion  was  entertained  that  it  was  offen- 
sive to  the  Gods.  Nature,  indeed,  exclaims  against  it ;  but  her 
voice  is  not  heard  amidst  the  tumult  and  uproar  of  passion.  When 
a  great  and  unexpected  loss  is  sustained;  when  the  proud  spirits, 
overAvhelmed  by  disgrace  ;  when  the  mind  is  agitated  by  the  pros- 
pect of  some  dreadful  calamity ;  when  the  bright  visions  of  honour 
and  felicity,  which  enchanted  the  imagination,  are  dispelled,  and 
hope  seems  to  have  fled  for  ever,  the  heart  sickens  at  existence,  and 
sees  in  its  lengthened  line,  only  the  prolongation  of  its  misery. 
Death  appears  to  afford  the  sole  means  of  relief.  "  Rather  than 
be  thus  tormented,"  cries  the  impatient,  desponding  sufferer,  "it  is 
better  to  rid  myself  at  once  of  all  my  sorrows,  and  either  to  take 
my  chance  of  another  state  of  being,  or  to  sink  into  insensibility." 
This  is  the  phrensy  of  the  mind,  during  which  the  admonitions  of 
reason  and  religion  are  disregarded.  Could  men  summon  up  as 
much  fortitude  as  to  bear  the  first  onset  of  calamity,  its  violence 
might  gradually  abate.  The  passion,  which  torments  them,  might 
at  length  lose  its  influence.  Time  lays  its  healing  hand  upon  the 
wounds  of  the  heart.  To  him  who  has  resolved  to  live,  some  un- 
foreseen deliverance  may  arise  in  the  perpetual  vicissitude  of  human 
affairs ;  but  our  hopes  are  sealed  up  in  the  grave.  How  can  he 
expect  a  welcome  in  the  other  Avorld,  who  rushes  into  it,  stained 
with  his  own  blood  ?  Will  the  Father  and  Fountain  of  Life,  show 
mercy  to  those  who  indignantly  throw  his  own  gift  in  his  face  ? 


I 


240^  LECTURE    XVm. — CHAPTER     XVI.     19 40. 

The  self-murderer,  intent  only  upon  escaping  from  his  present  ago- 
ny, listens  to  none  of  these  considerations.  His  furious  spirit 
breaks  from  its  confinement,  and  leaps  into  eternity. 

The  design  of  the  jailor  was  prevented  by  Paul,  who  "  cried  with 
a  loud  voice,  saying.  Do  thyself  no  harm ;  for  we  are  all  here." 
These  seasonable  words  arrested  his  arm,  already  raised  against 
himself.  But  although  he  was  delivered  from  the  dread  of  tempo- 
ral punishment,  his  mind  was  not  at  ease.  He  was  distracted  with 
new  terrors  ;  he  felt  the  anguish  of  an  awakened  conscience.  The 
impression  was  sudden,  and  was  undoubtedly  produced  by  the 
power  of  the  Spirit  of  God.  Perhaps,  the  jailor  had  heard  as  much 
of  the  doctrine  of  Paul  and  Silas,  from  their  own  lips,  or  from  the 
report  of  others,  as  was  sufficient  now,  when  he  was  led  seriously  to 

If-  reflect  upon  it,  to  excite  an  anxious  concern  for  the  welfare  of  his 
soul.  At  any  rate,  although  a  heathen,  he  had  such  knowledge  of 
good  and  evil,  as  would  convince  him,  under  the  faithful  admoni- 
tions of  conscience,  that  he  was  a  guilty  creature,  and  was  exposed 
to  the  wrath  of  his  Maker.  Although  the  Gentiles  had  not  the 
written  law,  yet  "  the  work  of  the  law  was  written  in  their  hearts,  so 
that  their  thoughts  sometimes  accused,  and  sometimes  excused 
them."  These  notices  of  duty,  rendered  clearer  and  more  authorita- 
tive' by  the  divine  Spirit,  darted  a  light  into  his  mind,  which  showed 
him  his  character  in  all  its  deformity,  and  overwhelmed  him  with 
confusion  and  dismay.  Hence,  "  he  called  for  a  hght,  and  sprang 
in,  and  came  trembling,  and  fell  down  before  Paul  and  Silas ;  aud 
brought  them  out,  and  said  "  Sirs,  what  must  I  do  to  be  saved  /" 

It  is  not  to  be  supposed,  that  the  jailor  had  distinct  ideas  of  the 
nature  of  the  salvation  which  is  revealed  in  the  gospel.  But  he 
was  convinced,  that  a  creature  fallen  under  the  displeasure  of  God, 
is  in  most  alarming  circumstances ;  and  that  to  be  delivered  from 
this  condition,  to  escape  the  vengeance,  and  to  be  restored  to  the  fa- 
vour of  the  Almighty,  is  a  blessing  of  greater  value  than  any 

''which  the  world  can  bestow.  The  first  object  of  the  desire  of  an 
awakened  sinner,  is  pardon.  His  conscience  pronounces  a  sentence 
of  condemnation  upon  him,  which  the  law  of  God  confirms. 
While  its  awful  threatenings  sound  in  his  ears,  like  the  tremendous 
voice  of  the  trumpet  on  Sinai,  which  made  Moses  fear  and  quake, 
he  longs  to  hear  the  gentle  and  tranquillizing  language  of  mercy. 
What  would  not  this  man  give  for  peace  with  his  offended  Creator  ? 
In  his  present  state  he  can  find  no  rest.     His  mind  is  incessantly 


LECTURE    XVIII. CHAPTER    XVI.     19 — 40,  '%4l 

foreboding  evil ;  he  trembles  on  the  brink  of  perdition,  expecting 
every  moment  to  fall  into  it ;  he  suspects  danger  from  every  quar- 
ter, for  there  is  not  a  creature  which  may  not  be  made  a  minister 
of  divine  vengeance ;  the  day  is  spent  in  anxiety,  and  the  night 
in  tears  and  groans.  He  turns  successively  to  the  various  earthly 
sources  of  comfort,  but  finds  them  all  empty.  He  tries,  without  suc- 
cess, every  expedient  to  relieve  himself  He  is  willing  to  perform 
any  duty  however  pamful,  and  to  offer  any  sacrifice  however  costly, 
which  shall  extricate  him  from  danger.  He  would  listen  with  plea- 
sure to  any  man,  who  could  point  out  a  refuge  from  the  vengeance 
by  which  he  is  pursued.  "  What  shall  I  do  to  be  saved  ?"  cried  the 
jailor  of  Philippi,  in  the  agony  of  his  soul.  A  few  hours  before,  he 
had  rudely  thrust  Paul  and  Silas  into  the  inner  prison,  and  made 
them  fast  in  the  stocks ;  but  now  he  applies  to  them  for  counsel  in 
the  most  momentous  of  all  concerns,  and  humbly  prostrates  himself 
at  their  feet.  The  demoniac  had  declared  them  to  be  "  the  servants 
of  the  most  b  .gh  God,  who  showed  unto  men  the  way  of  salva- 
tion." He  remembered  her  words,  which,  when  he  first  heard  them, 
had  probably  excited  his  ridicule,  and  was  walling  implicitly  to  sub- 
mit to  their  instructions.     "  Tell  me  what  I  should  do  ?" 

The  answer  of  Paul  and  Silas  is  related  in  the  next  verse. 
"And  they  said.  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved,  and  thy  house."  Tliis  short  sentence  contains  the  substance 
of  the  gospel ;  but  we  can  consider  it  as  only  a  summary  of  what 
was  spoken  in  reply  to  the  question.  It  was  necessary  to  inform 
the  jailor,  who  Jesus  Christ  was,  for  he  cannot  be  supposed  to  have 
known  much  more  concerning  him  than  his  name,  and  what  is  that 
salvation,  of  which  he  is  the  author,  as  well  as  to  explain  the  na- 
ture of  faith  w^iich  was  recommended  to  him,  as  the  mean  of  ob- 
taining an  interest  in  it.  A  heathen  would  have  naturally  thought 
of  purifications  and  sacrifices,  as  expedients  for  rendering  the  Deity 
propitious.  He  had  been  accustomed  to  attach  great  importance 
and  efficacy  to  these  observances.  So  every  man  who  is  convinced 
of  sin,  his  own  heart  suggests  penitential  tears,  confession,  acts  of 
mortification,  and  amendment  of  life,  as  the  only  recommendations 
to  the  divine  favour  ;  for  the  idea  of  obedience  or  good  works,  as  the 
condition  of  the  blessings  which  we  expect  from  our  Creator,  is  in- 
terwoven with  the  frame  and  principles  of  our  nature.  Man,  in  a 
fallen  state,  fondly  recurs  to  that  constitution,  whic  i  was  adapted 
only  to  a  state  of  innocence  and  perfection.  Bv  ihf.  9  0?u\  points 
31 


212  LECTURE    XVni. CIIAPTER  XVI.     19—40. 

out  a  shorter  and  surer  way  to  salvation.  Let  the  sinner  believe  in 
Jesus  Christ,  and  he  shall  be  saved.  Conscious  of  guilt  and  moral 
impurity,  and  renouncing  confidence  in  his  imaginary  virtue,  let 
him  rely  upon  the  atonement  and  meritorious  obedience  of  the  Son 
of  God,  and  he  shall  obtain  the  pardon  of  his  offences,  and  a  right 
to  the  forfeited  inheritance  of  immortal  fehcity.  As  by  the  first  man 
we  were  ruined,  by  the  second  man,  who  is  the  Lord  from  heaven, 
we  are  restored.  Do  you  ask  how  this  plan  of  justifying  the  un- 
godly, is  consistent  with  the  wisdom  and  justice  of  God  ?  The  an- 
swer is  ready.  As  our  guilt  was  transferred  to  Jesus  Christ,  that  he 
might  expiate  it  by  his  death  upon  the  cross ;  so  his  merit  is  trans- 
ferred to  those  who  believe  the  record  of  the  gospel,  or  cordially 
trust  in  him  whom  it  reveals.  By  the  sacrifice  of  our  Redeemer, 
the  demands  of  justice  were  satisfied  ;  and  it  is,  therefore,  agree- 
able to  justice,  to  exempt  from  punishment,  those  in  whose  room  it 
was  offered.  "  He  hath  made  him  to  be  sin  for  us,  who  knew  no 
sin ;  that  we  might  be  made  the  righteousness  of  God  in  him." 
While  this  plan  secures  the  honour  of  the  divine  perfections  and 
government,  it  is  most  acceptable  and  consoling  to  a  sinner,  over- 
whelmed by  a  consciousness  of  crimes,  and  of  spiritual  impotence. 
The  obedience  which  to  him  would  be  impracticable,  has  been  al- 
ready performed ;  and  nothing  is  required  from  him  but  that  he 
should  consent  to  what  his  Saviour  has  done,  "  rejoicing  in  Christ 
Jesus,  and  having  no  confidence  in  the  flesh." 

The  jailor  was  encouraged  to  believe,  by  the  promise  of  salvation 
not  to  himself  alone,  but  also  to  his  house.  "  Thou  shalt  be  saved, 
and  all  thy  house."  These  words  cannot  signify,  that  through  his 
faith,  all  the  persons,  old  and  young,  belonging  to  his  family,  should 
be  entitled  to  salvation  ;  but  that  such  of  tbem  as  believed  in  Jesus 
Christ  should  be  saved,  as  well  as  himself ;  and  that  his  children 
should  be  admitted  into  the  covenant  of  God,  and  to  their  seed  after 
them."  The  children  of  believers  enjoy  great  advantages  from  the 
prayers,  the  instructions,  and  the  example  of  their  parents,  which 
are  often  followed,  through  the  blessing  of  God,  with  happy  effects. 
The  actual  salvation  of  them  all,  cannot,  with  any  appearance  of 
truth,  be  affirmed,  because  we  observe  too  many  instances  of  their 
forsaking  the  God  of  their  fathers  ;  but  certainly  there  is  ground  of 
hope,  with  respect  to  such  of  them  as  die  in  early  life.  That  there 
were  other  adult  persons  in  the  family,  besides  the  jailor  him- 
self, is  evident  from  the  thirty-second  verse,  where  we  read,  that 


LECTURE    XVIII. CHAPTER    XVI.     19 40.  243 

Paul  and  Silas  "  spake  unto  him  the  word  of  the  Lord,  and  to  all 
that  were  in  his  house."  They  did  not  speak  in  vain  ;  for  we  are 
farther  informed,  that  "  he  and  all  his  were  baptized  straightway." 
The  word  of  God  is  quick  and  powerful.  It  operates  with  rapid 
and  irresistible  energy,  illuminating  in  a  moment  the  darkened 
mind,  as  in  the  beginning,  when  God  said,  "  Let  there  be  light, 
there  was  light ;"  and  effecting  a  complete  revolution  in  the  state 
of  the  heart.  The  human  soul  is  originally  like  a  dreary  wilder- 
ness, the  habitation  of  dragons  and  of  every  foul  bird,  and  fertile 
only  in  briers  and  thorns.  But  by  the  command  of  God,  the  desert 
is  converted  into  a  fruitful  field  ;  it  becomes  the  garden  of  the  Lord, 
in  which  peace  resides,  and  all  the  graces  flourish.  How  surprising 
the  change,  which,  in  the  course  of  a  single  night,  was  effected 
in  the  house  of  the  jailor  !  It  was  turned  into  a  sacred  man- 
sion of  faith  and  devotion,  where,  instead  «»f  the  language  of  pro- 
faneness,  and  the  invocations  of  idolatry,  were  heard  the  songs  of 
salvation. 

How  happy  was  this  family  !  The  new  convert  rejoiced,  and 
so  did  all  his  house.  "  The  voice  of  rejoicing  and  salvation  is  in 
the  tabernacles  of  the  righteous."  There  is  no  joy  like  that  which 
flows  from  the  belief  df  the  gospel.  It  purifies,  while  it  refreshes 
the  soul ;  it  gives  a  more  elevated  tone  to  the  feelings  than  worldly 
pleasures  can  give  ;  it  contains  no  poisonous  mixture,  which  after- 
wards corrodes  the  heart ;  it  sheds  a  lustre  upon  every  object,  and 
cheers  even  the  dark  hours  of  adversity  ;  and,  in  a  word,  it  is  per- 
manent, going  with  us,  whithersoever  we  go,  accompanying  us  to 
death,  and  springing  up  within  us,  as  "  a  well  of  living  water,"  in 
the  world  to  come. 

Remark  the  great  change  which  has  taken  place  in  the  temper 
and  manners  of  this  man.  The  day  before,  he  had  treated  Paul 
and  Silas  with  cruelty,  aggravating  the  unjust  sentence  of  the 
magistrates,  by  the  unfeeling  harshness  with  which  he  executed  it. 
But  now  he  soothes  and  comforts  them,  not  only  from  gratitude  to 
the  men,  who  had  been  the  instruments  of  bringing  salvation  to 
his  house,  but  from  that  humanity,  which  the  grace  of  God  never 
fails  to  inspire.  "  And  he  took  them  the  same  hour  of  the  night, 
and  washed  their  stripes.  And  when  he  had  brought  them  into 
his  house,  he  set  meat  before  them."  Do  you  wish  to  see  a  man 
of  feehng  ?  Look  not  for  him  in  the  stories  of  romance,  nor  among 
those  affected  sentimentalists  whose  tears  flow  at  tales  of  fictitious 


244  LECTURE  XVIII. CHAPTER  XVI.  19 — 40. 

distress,  while  their  sensibihty  is  not  awakened  by  the  real  miseries 
of  life.  You  will  find  him  in  the  abodes  of  piety,  and  among  the 
select  few,  whose  hearts  are  softened  by  the  love  of  God.  They 
love  others,  "  not  in  word,  neither  in  tongue,  but  in  deed  and  in 
truth."  They  watch  the  beds  of  the  sick  and  dying  ;  visit  the 
receptacles  of  poverty,  to  wake  up  joy  in  the  bosoms  of  the  naked 
and  hungry  ;  pour  consolation  into  the  hearts  of  the  widow  and 
the  fatherless  ;  and  go  in  quest  of  the  sheep  w^hich  have  wandered 
into  the  wilderness,  the  outcasts,  whom  the  proud  virtue  of  the  world 
has  abandoned.  They  weep  over  an  enemy  when  he  has  fallen  ; 
and  like  the  good  Sa]naritan,  pour  oil  and  wine  into  the  wounds  of 
a  Jew.  To  alleviate  sorrow,  and  diffuse  happiness,  is  their  sweetest 
enjoyment. 

I  shall  pass  over  the  remaining  verses  with  a  few  remarks. 
"  And  when  it  was  day,  the  magistrates  sent  the  sergeants,  saying, 
Let  these  men  go.  And  the  keeper  of  the  prison  told  this  say- 
ing to  Paul.  The  magistrates  have  sent  to  let  you  go  :  now  there- 
fore depart,  and  go  in  peace."  During  the  night,  the  passion  of 
the  rulers  had  subsided,  and  reflecting  upon  what  they  had  done, 
they  perceived  that  they  had  been  guilty  of  an  abuse  of  their 
authority,  for  which  they  might  be  called  to  account.  They  had 
punished  and  imprisoned  two  men,  upon  a  simple  accusation,  with- 
out allowing  them  to  defend  themselves.  They  gave  orders,  there- 
fore, to  set  the  prisoners  at  liberty,  not  doubting  that  they  would 
quickly  withdraw  from  the  city.  But  Paul  and  Silas  now  thought 
it  proper  to  assert  their  rights.  They  were  Roman  citizens,  whose 
persons  and  privileges  were  guarded  by  the  laws  with  jealous  care. 
To  scourge  a  Roman  was  a  crime,  which  subjected  the  offender  to 
severe  punishment ;  and  it  was  an  aggravation  of  the  present  case, 
that  citizens  had  been  scourged  without  any  evidence  of  their  guilt. 
"  They  have  beaten  us  openly  uncondemned,  being  Romans,  and 
have  cast  us  into  prison,  and  now  do  they  thrust  us  out  privily  ? 
nay  verily ;  but  let  them  come  themselves,  and  fetch  us  out."  Had 
those  ministers  of  Jesus  Christ  been  governed  by  the  same  principles 
which  usually  influence  men  on  similar  occasions,  they  would  have 
prosecuted  the  magistrates  with  the  utmost  rigour  of  law.  They 
were  satisfied,  however,  with  alarming  and  humbling  them,  not  to 
gratify  their  pride  and  resentment,  but,  in  the  most  public  manner, 
to  vindicate  their  own  character,  for  the  credit  of  the  gospel.  It 
would  add  to  its  reputation  in  the  eyes  of  the  people,  that  its 


LECTURE    XVIII. CHAPTER    XVI.    19 40.  245 

preachers  were  not  vagrants,  without  a  country  or  a  name,  but 
men  under  the  protection  of  the  laws,  whom  no  person,  however 
hig-h  in  office,  could  wrong  with  impunity. 

How  submissive  have  those  insolent  magistrates  suddenly  be- 
come !  Instead  of  resenting  the  answer  of  Paul  and  Silas,  as  dis- 
respectful to  their  dignity,  they  go  to  the  prison,  implore  the  forgive- 
ness of  the  men,  whom  they  had  treated  so  ignominiously,  and 
request,  for  they  would  not  now  venture  to  compel  them,  to  depart 
out  of  the  city.  Had  they  known  the  character  of  the  persons 
whom  they  had  injured,  they  would  not  have  been  so  much  afraid. 
From  their  resentment  they  had  nothing  to  dread.  Those  meek 
disciples  of  Jesus  were  ready  to  pardon  their  worst  enemies,  and 
would,  the  next  moment,  have  performed  any  office  of  kindness  to 
them.  Their  Master  had  taught  them  "  to  love  their  enemies,  to 
bless  them  that  cursed  them,  to  do  good  to  them  that  hated  them, 
and  to  pray  for  them  which  despitefully  used  them,  and  persecuted 
them."  "  For  your  hatred,"  said  a  bishop  and  a  martyr,  addressing 
himself  to  the  heathens,  "  we  render  benevolence ;  and  in  return 
for  the  torments  and  punishments  which  are  inflicted  upon  us,  we 
show  the  Avay  of  salvation.  Believe  and  live  ;  and  may  you  who 
persecute  us  in  time,  rejoice  with  us  through  eternity."* 

We  learn  from  the  history  which  we  have  considered,  what  state 
of  mind  is  necessary  to  prepare  us  for  giving  serious  attention  to  the 
gospel.  It  was  not,  till  the  conscience  of  the  jailor  was  alarmed, 
that  he  began  to  inquire  what  he  should  do  to  be  saved.  We  know 
with  what  indifference  we  listen  to  a  discourse  which  does  not  inter- 
est us.  While  it  excites,  perhaps,  the  liveliest  emotions  in  others,  it 
procures  our  attention  with  difficulty.  Such  is  the  nature  of  the 
gospel,  that  without  a  peculiar  train  of  sentiments  and  affections,  it 
must  be  the  most  insipid  of  all  subjects.  What  pleasure  can  a  per- 
son, whose  thoughts  are  engrossed  by  the  pursuits  of  the  present 
life,  and  who  is  careless  of  his  immortal  soul ;  what  pleasure  can 
he  derive  from  hearing  of  the  love  of  God  in  giving  his  only  begot- 
ten Son,  and  of  Jesus  Christ  in  dying  upon  the  cross  for  our  salva- 
tion ;  of  the  riches  of  divine  grace  in  the  justification  of  the  un- 
godly ;  and  of  the  sanctifying  influences  of  the  spirit  ?  While  the 
awakened  sinner  grasps  at  every  word  of  consolation  which  the 

♦  Cyprian,  contra  Demetrianum. 


246  LECTURE   XVIII. CHAPTER   XVI.     19 40. 

gospel  speaks,  the  secure  sinner,  who  stands  in  as  much  need  of 
salvation  as  he,  yawns  and  sleeps,  or  regards  it  merely  as  a  tale  of 
other  times,  and  other  men.  It  is  the  wounded  heart  which  feels 
the  virtue  of  the  balsam  of  divine  grace.  "  They  that  are  whole 
have  no  need  of  the  physician,  but  they  that  are  sick."  It  is,  there- 
fore, the  first  concern  of  all  to  acquire  the  knowledge  of  their  own 
character,  which  is  the  foundation  of  spiritual  wisdom.  Much  may 
be  learned  by  attention  to  their  conduct,  which  often  furnishes  in- 
contestable proofs  of  innate  depravity,  by  listening  to  the  testimony 
of  conscience,  and  by  consulting  the  word  of  God  ;  but  above  all, 
they  should  earnestly  implore  the  assistance  of  the  Spirit  of  truth, 
who  opened  the  eyes  of  the  jailor  of  Philippi.  Then,  and  not  till 
then,  will  the  gospel  be  to  them  "  as  cold  water  to  a  thirsty  soul,  or 
as  good  news  from  a  far  country." 

The  question,  "  What  shall  I  do  to  be  saved  ?"  is  the  most  im- 
portant which  can  be  proposed.  It  is  a  question  in  which  all  men 
are  equally  concerned.  The  reason  that  so  few  are  earnest  in  the 
inquiry,  is  to  be  found  in  the  insensibihty  of  their  hearts :  but  why 
are  they  so  insensible  ?  Why  are  they  alive  to  all  interests  but 
those  of  their  souls  ?  Why  are  they  eager  in  the  pursuit  of  wealth, 
honour,  and  amusement,  while  the  great  salvation  is  neglected? 
If  any  awakened  sinner  is  putting  the  question ;  if,  under  an  ap- 
prehension of  the  wrath  of  God,  he  is  desirous  to  know  by  what 
means  he  shall  escape,  we  have  no  other  answer  to  return  than  that 
of  Paul  and  Silas,  "Believe  in  the  Lord  Jesus  Christ  and  thou 
shalt  be  saved."  How  thankful  should  we  be,  that  we  are  not  left 
to  conjectures,  where  uncertainty  is  so  distressing,  and  an  error 
would  be  fatal !  As  conscience  retains  some  degree  of  authority 
among  the  Gentiles,  they  must  often  feel  a  sense  of  sin,  and  be  per- 
plexed in  their  endeavours  to  find  out  the  means  of  relief  "  Where- 
with shall  I  come  before  the  Lord,  and  bow  myself  before  the  high 
God  1  Shall  I  come  before  him  with  burnt-offerings,  with  calves  of 
a  year  old  ?  Will  the  Lord  be  pleased  with  thousands  of  rams,  or 
with  ten  thousands  of  rivers  of  oil !  Shall  I  give  my  first-born  for 
my  transgression,  the  fruit  of  my  body  for  the  sin  of  my  soul?" 
Disregarding  the  voice  of  revelation,  men,  in  Christian  countries, 
have  suffered  themselves  to  be  misled  by  the  suggestions  of  pride, 
and  the  dreams  of  superstition.  We  see  the  sinner  labouring  to 
conciliate  the  favour  of  his  Maker,  at  one  time,  by  vows,  prayers, 
and  penitence,  and  at  another,  by  pilgrimages,  austerities,  and  cere 


LECTURE   XVIII. — CHAPTER   XVI.     19 — 40.  247 

monial  observances.  But  the  doctrine  preached  by  Paul  and  Silas 
is  the  truth,  which  has  in  every  age,  proved  "  the  power  of  God 
unto  salvation."  Nothing  else  can  give  solid  peace  to  the  anxious, 
trembUng  soul.  Let  us  embrace  and  hold  it  fast,  if  we  would  not 
be  disappointed ;  and  remember,  that  Jesus  Christ  is  the  only  hope 
of  the  guilty.  "  God  so  loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  hfe."  His  blood  ensures  the  pardon  of  our  sins, 
however  numerous  and  aggravated  ;  his  spirit  is  able  to  purify  our 
souls ;  bis  merit  will  entitle  us  to  heaven  ;  and  his  power  will  pre- 
serve us,  notwithstanding  our  weakness,  and  the  temptations  to 
which  we  are  exposed,  till  our  hope  be  crowned  with  the  full  frui- 
tion of  eternal  felicity. 


LECTURE    XIX. 


PAUL    AND    SILAS    IN    THESSALONICA    AND    BEREA. 


Chap.  xvii.  1 — 12. 

The  treatment  which  Paul  and  Silas  had  met  with  in  Philippi, 
gave  them  no  encouragement  to  continue  their  labours  in  Mace- 
donia. They  had  been  accused  of  violating  the  laws,  scourged  in 
an  ignominious  manner,  and  committed  to  prison.  From  this  spe- 
cimen of  the  dispositions  of  the  people  and  their  rulers,  they  had 
cause  to  reckon  upon  persecution  in  every  city  ;  and  had  they  con- 
sulted their  personal  safety,  they  would  have  speedily  retired  from  a 
country,  in  which  it  was  manifestly  dangerous  to  remain.  But 
Paul  and  Silas  were  men  of  bold  and  intrepid  spirit.  Their  call 
to  visit  this  region  of  the  earth  was  express.  They  were  certain, 
from  their  commission,  as  well  as  from  their  experience  at  Philippi, 
where  some  persons  had  been  converted,  that  their  exertions  should 
not  prove  altogether  vain ;  and  they  were  willing  to  contribute  to 
the  glory  of  Jesus  Christ,  and  the  salvation  of  souls,  at  the  hazard 
of  their  lives.  Hence,  upon  leaving  Philippi,  they  went  forward  to 
Thessalonica  the  capital  of  Macedonia. 

"  Now  when  they  had  passed  through  Amphipolis  and  Apollonia, 
they  came  to  Thessalonica,  where  was  a  synagogue  of  the  Jews." 
This  verse  has  been  supposed  to  throw  light  upon  the  account 
which  Paul  gives  of  his  travels,  in  the  Epistle  to  the  Romans. 
"From  Jerusalem  and  round  about  unto  lUyricum,  I  have  fully 
preached  the  gospel  of  Chiist."  Illyricum  was  a  province,  or  rather 
the  conunon  name  of  several  provinces,  stretching  along  the  Dan- 
ube, from  the  Hadriatic  gulph  to  the  confines  of  Macedonia.  It 
lias  been  inquired  at  what  time  that  country  was  visited  by  the  Apos- 
tle, as  there  is  no  express  mention  of  it,  in  the  history  of  his  pere- 
grinations by  Luke.     His  words  now  quoted,  do  not  necessarily  im- 


LECTURE  XIX. CHAPTER  XVII.  1 12.  249 

ply,  that  he  actually  preached  in  it,  but  only  that  in  the  course  of 
his  journey  he  approached  its  borders.  This  happened  in  his  way 
to  Thessalonica ;  for  Apollonia  stood  in  the  vicinity  of  Illyiicum, 
if  it  was  not,  as  some  have  affirmed,  one  of  its  cities.  The  range 
of  the  labours  of  this  zealous  and  indefatigable  missionary,  ex- 
tended over  a  surface  of  many  hundred  miles  in  length,  among 
nations  of  different  languages  and  manners,  some  more,  and  others 
less  advanced  in  civilization,  but  all,  in  consequence  of  their  hea- 
then prejudices,  and  the  depravity  of  their  hearts,  disaffected  to  the 
gospel,  and  disposed  to  contemn  and  persecute  its  preachers.  How 
pleasing  is  it  to  follow  him  in  this  tour  of  benevolence ;  to  contem- 
plate a  man  who  has  renounced  the  ease  and  comforts  of  home, 
not  to  amass  wealth,  or  gratify  curiosity,  or  acquiie  knowledge, 
which  he  may  ostentatiously  display  on  his  return,  but  to  perform 
the  unsolicited  offices  of  love  to  strangers  ;  to  impart  to  them  the 
best  of  all  gifts,  the  blessings  of  salvation ;  to  do  good  to  others, 
not  only  at  the  expense  of  time  and  labour,  but  at  the  risk  of  his 
life  !  It  was  thus  that  Paul,  hke  his  Master,  "  went  about  doing 
good." 

In  Thessalonica,  Paul  and  Silas  found  a  synagogue  of  the  Jews. 
In  all  countries,  into  which  that  people  were  dispersed  by  the  Baby- 
lonian captivity,  and  by  subsequent  events,  they  retained  the  faith 
of  their  fathers,  and  openly  professed  it,  when  they  were  permitted 
by  the  governments,  to  which  they  were  subject.  At  a  distance 
from  Jerusalem,  it  was  not  lawful  to  offer  sacrifices,  because  there 
w^as  only  one  altar,  which  was  erected  by  divine  appointment  in 
the  temple ;  but  they  could  assemble  in  any  place  to  hear  the  law 
expounded,  to  join  in  prayers  and  thanksgivings  to  God,  and  to  in- 
flict censures  on  such  of  their  brethren  as  were  guilty  of  ofl!ences 
against  religion.  For  these  purposes,  when  there  was  a  sufficient 
number  of  Jews  in  the  city,  they  built  a  synagogue,  which  was 
fitted  up  like  the  Churches  of  Christians,  for  the  performance  of 
public  worship. 

"  And  Paul,  as  his  manner  was,  went  in  unto  them."  It  appears 
from  these  words,  to  have  been  the  custom  of  Paul  to  go  into  the 
synagogues,  and  preach  the  gospel  to  the  Jews.  Although  he  calls 
himself  the  Apostle  of  the  uncircumcision,  signifying  that  the  Gen- 
tiles were  the  chief  objects  of  his  ministrations,  yet  he  did  not  con- 
sider himself  as  precluded  from  addressing  the  Jews ;  in  the  same 
manner  as  Peter,  who  was  the  Apostle  of  the  circumcision,  occa- 

32 


250  LECTURE   XIX. CHAPTER   XVH.    1 12. 

sionally  preached  to  the  Gentiles,  and  was,  indeed,  the  person  first 
employed  to  make  known  to  them  the  way  of  salvation.  Within 
a  few  years,  the  Jews  were  to  be  rejected  for  their  unbelief;  but  the 
hour  of  judgment  and  vengeance  was  not  yet  come.  In  the 
mean  time,  they  were  so  far  from  being  overlooked,  that  Paul,  and 
the  other  Apostles,  we  may  presume,  adopted  the  same  plan,  when 
he  found  any  of  them  in  heathen  countries,  disclosed  to  them  first 
the  purpose  of  his  mission.  This  preference  was  due  to  them  as 
descendants  of  the  patriarchs,  the  people  whom  God  had  long  ac- 
knowledged as  his  own,  to  whom  the  promise  of  the  Messiah  was 
made,  and  who  professed  themselves  ready  to  receive  him,  as  soon 
as  he  should  appear.  Besides,  there  were  many  of  the  elect  among 
them,  who  were  to  be  separated,  by  means  of  the  gospel,  from  their 
impenitent  brethren,  before  the  latter  should  be  cast  out  of  the  pale 
of  the  Church.  As  our  Lord  had  commanded  the  Apostles  "  to 
preach  in  his  name  repentance  and  remission  of  sins,  among  all 
nations,  beginning  at  Jerusalem,"  they  probably  considered  this  or- 
der as  an  intimation,  that  they  should,  in  every  instance,  offer  sal- 
vation to  their  own  countrymen,  before  they  turned  to  the  Gen- 
tiles. 

In  the  synagogue  of  Thessalonica,  "  Paul  reasoned  with  the 
Jews  three  sabbath  days  out  of  the  Scriptures."  The  Jewish  sab- 
bath was  now  virtually  abolished,  and  the  Lord's  day  was  substi- 
tuted in  its  room.  The  Apostles  might  occasionally  observe  it  from 
the  same  motive,  which  led  them  to  comply  with  some  of  the  cere- 
monial institutions ;  and,  at  the  same  time,  it  aflforded  them  a 
favourable  opportunity  of  preaching  to  their  countrymen,  who  were 
assembled  on  that  day  to  worship  God  according  to  the  law.  The 
subject  upon  Paul  chiefly  insisted,  in  his  discourses  to  the  Jews  and 
to  the  Gentiles,  was  "  Christ  crucified."  Although  it  was  oflTensive 
to  both,  yet  he  made  it  his  favourite  theme.  There  was  a  particular 
reason  for  introducing  it  in  an  assembly  of  Jews.  The  death  of 
the  Messiah  was  the  point  at  issue  between  them  and  the  Apostles. 
The  former  objected  to  it  as  inconsistent  with  the  design  which, 
they  supposed,  the  Messiah  was  to  accomplish,  and  consequently  as 
a  proof,  that  the  person,  whom  it  had  befallen,  was  a  deceiver  ;  the 
latter  affirmed  it  to  be  the  only  mean  of  effecting  what  was  the  real 
object  of  his  mission,  the  spiritual  redemption  of  the  people  of  God. 
The  objections  of  the  Jews  arose  from  their  own  misconceptions. 
They  were  a  carnal  race,  attached  to  the  covenant  which  God 


LECTURE   XIX. CHAPTER   XVII.     1 12.  251 

made  with  their  fathers,  chiefly  on  account  of  the  temporal  advan- 
tages which  it  promised.  Looking  into  the  Scriptures,  under  the 
influence  of  this  temper,  they  found  predictions  of  the  glory  of  the 
Messiah,  the  splendour  of  the  Church  under  his  reign,  and  the  feU- 
fcity  of  his  subjects,  expressed  in  language,  borrowed  from  the  pomp 
and  transactions  of  worldly  kingdoms.  Of  those  prophecies  they 
adopted  a  literal  interpretation,  and  conceived  the  Messiah  to  be  a 
<*5mporal  monarch,  under  whose  dominion  wealth  and  honours 
should  abound.  In  this  imaginary  system,  the  sufferings  and  death 
of  the  principal  actor  could  find  no  place.  They  deranged  the  whole 
scheme,  and  levelled  with  the  dust  the  ambitious  hopes,  which  it 
had  been  contrived  to  support. 

The  gospel  could  not  be  believed  by  the  Jews,  unless  their  erro- 
neous ideas  respecting  the  Messiah  and  his  work  were  corrected. 
Tha  method  which  Paul  employed  for  this  purpose,  was  to  reason 
with  them  out  of  the  Scriptures,  "  opening  and  alleging,  that  Christ 
must  needs  have  suffered,  and  risen  again  from  the  dead  ;  and  that 
this  Jesus  whom  I  preach  unto  you,  is  Christ."  In  every  contro- 
versy, it  is  necessary  that  tliere  should  be  some  common  principle, 
in  which  both  parties  agree,  because  without  such  agreement,  argu- 
ments may  be  multiplied,  and  the  dispute  may  be  prolonged,  with- 
out end.  The  Scriptures  of  the  Old  Testament  were  received  by 
the  Jews  as  the  oracles  of  God,  the  infallible  standard,  by  which  all 
opinions  and  practices  in  religion  should  be  tried.  Paul  appealed 
to  this  standard,  and  showed,  that  the  prevailing  ideas  of  the  char- 
acter and  office  of  the  Messiah,  were  completely  at  variance  with 
it.  He  pursued  the  same  plan,  which  our  Lord  followed  in  his  con- 
versation with  the  two  disciples  on  the  road  to  Emmaus,  proving 
from  Moses  and  the  Prophets,  that  the  Christ  must  have  suffered, 
before  he  could  enter  into  his  glory.  The  prophecies  of  Isaiah  alone 
were  sufficient  for  his  purpose,  as  they  contain  descriptions  of  the 
humiliation  and  death  of  the  Messiah,  so  minute  and  plain,  that  it 
is  not  easy  to  conceive  how  the  Jews  could  overlook  or  misunder- 
stand them.  The  necessity  of  the  sufferings  of  our  Redeemer  was 
an  obvious  inference  from  the  prophecies,  because  what  God  has 
expressly  foretold  must  be  accomplished  ;  and  this  proof  was  all  that 
was  requisite  for  the  conviction  of  his  audience.  But  the  Apostle 
would  farther  show  that  his  sufferings  were  necessary,  from  the  jus- 
tice of  God,  which  required  the  blood  of  our  Saviour  to  be  shed,  as 
the  meritorious  cause  of  the  remission  of  sins.     They  would  have 


252  LECTURE   XIX. CHAFTER   XVII.     1 12. 

been  necessary,  although  they  had  not  been  predicted  ;  for  the 
necessity  of  events  does  not  properly  arise  from  the  prophecy  which 
announces  them,  but  from  the  nature  of  things,  or  the  divine  con- 
stitution. Prophecy  is  merely  a  declaration  of  what  God  has  pur- 
posed to  do. 

The  arguments  which  Paul  deduced  from  the  Scriptures,  were 
intended  to  prove  not  only  the  death,  but  also  the  resurrection  of 
Christ,  which  it  was  predicted  with  equal  clearness,  and  was,  with 
great  propriety,  submitted  to  the  consideration  of  the  Jews,  to  recon- 
cile them  to  the  idea  of  his  death,  as  not  inconsistent  with  the 
design  of  saving  his  people,  nor  fatal  to  their  hopes,  because  he  had 
been  restored  to  life,  and  invested  with  supreme  authority  over  hea- 
ven and  earth.  It  was  the  decisive  evidence  that  he  was  the  true 
Messiah.  It  refuted  the  calumnies  of  the  Jews,  who  charged  him 
with  imposture  and  blasphemy ;  and  was  the  testimony  of  God 
himself,  that  he  was  his  beloved  Son. 

From  this  general  reasoning  concerning  the  death  and  resurrec- 
tion of  the  Messiah,  the  transition  was  easy  to  the  particular  proof, 
that  "  this  Jesus,  whom  Paul  preached,  was  Christ."  The  Apostle 
had  only  to  show,  that  the  prophecies,  which  he  had  cited,  were 
fulfilled  in  Jesus  of  Nazareth. 

The  effect  of  his  discourse  is  pointed  out  in  the  fourth  verse. 
"  And  some  of  them  believed,  and  consorted  with  Paul  and  Silas," 
leaving  the  synagogue,  and  forming  a  new  religious  society,  which 
professed  faith  in  Jesus  Christ,  and  observed  the  ordinances  of  the 
gospel.  It  is  plain,  however,  that  all  the  Jews  did  not  believe, 
although  they  all  heard  the  reasoning  of  the  Apostle.  To  what, 
then,  should  we  attribute  this  difference  ?  Not  to  the  superior  dis- 
cernment of  those  who  were  convinced,  nor  to  their  greater  candour 
and  docility,  but  to  the  grace  of  God,  from  which  the  efficacy  of  the 
truth  is  derived.  "  I  have  planted,  Apollos  watered  ;  but  God  gave 
the  increase.  So  then,  neither  is  he  that  planteth  any  thing,  neither 
he  that  watereth  :  but  God  that  giveth  the  increase."  These  Jews 
were  not  the  only  converts.  "  Of  the  devout  Greeks  a  great  multi- 
tude believed,  and  of  the  chief  women  not  a  few."  The  devout  Greeks 
were  those  persons  who  are  commonly  called  proselytes  of  the  gate. 
The  appellation  is  founded  on  the  words  of  the  law,  "the  stranger 
that  is  within  thy  gates,"  and  was  given,  in  the  first  instance,  to 
Gentiles  living  among  the  Jews,  who  remained  uncircumcised,  but 
acknowledged  and  worshipped  the  God  of  Israel.    It  was  afterwards 


LECTURE    XIX. — CHAPTER    XV/I.     1 12.  253 

extended  to  all  the  Gentiles,  in  whatever  part  of  the  world  they 
resided,  who  renounced  idolatry,  and  observed  the  moral  precepts 
of  the  law.*  Of  these  there  were  many  in  Thessalonica,  for  "a 
great  multitude"  is  said  to  have  believed,  and  there  is  no  reason 
to  suppose,  that  they  were  all  obedient  to  the  faith.  "  The  chief 
women"  were  women  of  rank  in  the  city.  In  the  twelfth  verse, 
females  of  the  same  class  are  called  "  honourable  women."  They 
were  already  proselytes,  and  they  now  became  disciples  of  Jesus, 
In  the  most  favourable  seasons,  when  a  profession  of  religion  exposes 
to  no  danger,  and  demands  no  extraordinary  sacrifice,  it  seldom  suc- 
ceeds in  gaining  the  attention  and  sincere  attachment  of  the  great 
and  opulent.  It  is  therefore  no  inconsiderable  proof  of  the  divine 
power  which  accompanied  the  first  publication  of  the  gospel,  that 
some  of  the  higher  orders  were  found  in  the  number  of  converts,  at 
a  time,  when  Christianity  was  generally  despised,  and  the  probable 
consequence  of  openly  embracing  it,  would  be  the  forfeiture  of 
worldly  honours  and  enjoyments. 

The  success  of  Paul  was  contemplated  by  the  unbelieving  Jews, 
with  great  dissatisfaction.  They  were  offended  at  the  doctrine 
which  he  preached,  and  the  more  displeased,  because  it  was  fav- 
ourably received  by  some  of  their  own  countrymen,  and  by  many 
of  the  Greeks.  With  the  zeal  of  religionists,  therefore,  and  the 
jealousy  of  rivals,  they  bestirred  themselves  to  arrest  its  progress. 
"  But  the  Jews  which  believed  not,  moved  with  envy,  took  unto 
them  certain  lewd  fellows  of  the  baser  sort,  and  gathered  a  com- 
pany, and  set  all  the  city  on  an  uproar,  and  assaulted  the  house  of 
Jason,  and  sought  to  bring  them  out  to  the  people."  The  associ- 
ates of  the  Jews  are  described  as  "  lewd  fellows  of  the  baser  sort," 
or  worthless  persons  of  the  lowest  class,  who  sauntered  about  the 
market  place,  and  other  places  of  public  resort,  and  having  nothing 
to  do,  were  prepared  to  assist  in  any  kind  of  mischief.  They  were 
choice  materials,  of  which  to  compose  a  mob,  ready,  at  the  instiga- 
tion of  its  leaders,  to  commit  violence  upon  persons  and  property. 
It  is  the  complaint  of  one  of  the  Fathers,  that  the  most  active  ene- 
mies of  the  Christians,  were  the  off'-scouring  of  society,  the  vile 
rabble,  the  unjust,  the  impious,  and  the  base,  who  were  abhorred 
by  the  Gentiles  themselves.  With  the  assistance  of  such  friends, 
he  Jews  assaulted  the  house  of  Jason,  in  which  Paul  and  Silas 

*  Medes's  discourse  on  Acts  xvii.  4. 


254  LECTURE  XIX. CHAPTER  XVII.  1 12. 

had  taken  up  their  residence  ;  but,  through  the  care  of  providence, 
they  were  not  at  home,  or  they  must  have  fallen  a  sacrifice  to  the 
rage  of  the  populace.  A  body  so  tumultuous,  so  susceptible  of 
every  casual  impression,  is  not  easily  governed,  and  Avants  only  a 
signal,  or  an  accidental  word,  to  hurry  it  into  excesses  far  beyond  its 
original  intention. 

Disappointed  in  their  design  against  Paul  and  Silas,  "  they  drew 
Jason  and  certain  brethren  unto  the  rulers  of  the  city,  saying, 
These  men  that  have  turned  the  world  upside  down,  are  come 
hither  also,  whom  Jason  hath  received."  The  men  of  whom 
they  complain,  were  Paul  and  Silas,  whose  doctrine,  they  affirm, 
had  caused  disturbance  and  disorder  wherever  it  was  preached,  and 
would 'produce  the  same  eflfects,  if  they  were  permitted  to  remain 
in  Thessalonica.  In  a  certain  sense,  it  was  true,  that  the  Apostles 
"did  turn  the  world  upside  down."  The  gospel  professed  an  inten- 
tion to  change  the  face  of  human  aflfairs  ;  to  overthrow  all  the  re- 
ligions which  existed  in  the  earth  ;  to  abohsh  idolatry,  and  with- 
draw the  worshippers  of  the  Gods  from  the  temples :  to  put  an  end 
to  barbarous  shows  and  licentious  festivals  ;  to  make  the  slaves  of 
vice  sober,  chaste,  just,  and  merciful ;  to  call  off  the  thoughts  and 
aflfections  of  men  from  the  vanities  of  time,  and  to  raise  them  to 
eternal  and  invisible  objects.  This  is  the  grand  revolution  which 
it  proposed  to  accomplish,  and  which  it  did  actually  effect  in  many 
regions  of  the  earth.  Compared  with  the  advantages  resulting  from 
it  to  mankind,  as  inhabitants  of  this  world,  and  expectants  of  ano- 
ther, those  which  have  arisen  from  the  happiest  pohtical  changes, 
are  unworthy  to  be  mentioned. 

The  accusation  of  the  Jews,  however,  was  of  a  different  nature. 
"  These  all  do  contrary  to  the  decrees  of  Cesar,  saying,  That  there 
is  another  king,  one  Jesus."  Paul  and  Silas  had  transgressed  the 
law  of  the  senate,  and  emperor  of  Rome,  which  enacted,  that  no 
person  should  assume  the  title  of  king  without  their  permission. 
But  this  was  not  the  whole  of  their  crime.  By  calling  Jesus  of 
Nazareth  a  king,  they  set  up  a  rival  monarch,  and  persuaded  the 
subjects  of  the  emperor  to  transfer  their  allegiance  to  him.  They 
proclaimed  another  king  besides  Cesar,  whose  authority  was  to  be 
established  upon  the  ruins  of  the  existing  government.  Who  is 
not  shocked  at  the  deliberate  malice  of  these  Jewish  zealots? 
They  knew  well,  that  the  royalty  Avhich  the  Christians  ascribed  to 
their  Lord,  did  not  interfere  with  the  claims  of  earthly  princes  and 


LECTURE    XIX. CHArXEE,    XVII.     1 12.  255 

magistrates  ;  and  ii  was  chiefly  on  this  account  that  they  refused 
to  acknowledge  Jesus  to  be  the  Messiah.  Had  he,  indeed,  been 
such  a  king,  as  should  have  been  a  rival  to  Cesar  ;  had  he  deliv- 
ered his  country  from  the  Roman  yoke,  and  ascended  the  throne 
of  Judea,  they  would  have  welcomed  him  with  acclamations  of 
joy.  But  finding  that  his  kingdom  was  not  of  this  world,  and  that 
he  offered  to  save  them,  without  freeing  their  country  from  the  dom- 
ination of  foreigners,  and  loading  them  with  wealth  and  hon- 
ours, they  loudly  demanded  his  punishment.  "Crucify  him, 
crucify  him."  Yet,  when  they  wanted  to  awaken  the  jealousy  of 
the  Romans  against  his  disciples,  they  took  advantage  of  the  ambi- 
guous title  of  king,  to  assert  that  it  rscognized  in  Jesus  of 
Nazareth  a  right  to  reign,  incompatible  with  the  supreme  authority 
of  the  emperor.  It  would  have  been  easy  to  retort  the  accusation  ; 
for  who  did  not  know,  that  the  Jews  waited  with  impatience  for 
the  coming  of  the  Messiah,  to  restore  their  national  indepen- 
dence ? 

Religion  is  artfully  loaded  with  false  imputations,  because  it  is 
only  by  this  expedient  that  its  adversaries  can  hope  to  expose  it  to 
hatred  and  contempt.  Were  it  exhibited  in  its  genuine  character, 
it  might  not  command  the  sincere  esteem,  and  cheerful  submission 
of  all  to  its  authority  ;  but  scarcely  any  man  would  be  bold  enough 
to  avow  opposition  to  it.  In  the  first  ages,  Christianity  was  malig- 
nantly represented  as  an  innovation,  which  threatened  to  subvert 
the  whole  system  of  human  affairs,  to  overthrow  civil  establish- 
ments, and  to  propagate  faction  and  rebellion.  Insinuations,  and 
public  charges  of  the  same  nature,  have  since  been  advanced,  not 
indeed  against  religion  itself,  of  which  even  its  worst  enefiiies  know 
how  to  speak  with  respect ;  but  against  every  attempt  to  free  it 
from  corruptions,  and  restore  it  to  its  primitive  purity.  The  exer- 
tions of  reformers  have  been  associated  with  the  movements  of  se- 
dition ;  and  magistrates  have  been  called  upon  to  watch  and  to 
repress  them,  as  dangerous  to  the  peace  of  society.  If,  indeed,  a 
false  religion  were  so  closely  interwoven  with  a  particular  form  of 
government,  that  they  could  not  be  separated  without  dissolving 
the  complex  system,  the  general  reception  of  pure  Christianity,  and 
the  fall  of  that  government,  would  be  connected  as  cause  and 
effect.  But  such  a  revolution  would  be  purely  accidental.  In 
other  circumstances,  the  government  would  sustain  no  injury  by 
the  change.     The  gospel  does  not  intermeddle  with  the  constitution 


256  LECTURE  XIX. — CHAPTER  XVII.  1  — 12. 

of  states,  but  contents  itself  with  enjoining  obedience  to  lawfui 
autliority,  as  a  sacred  and  indispensable  duty.  Nothing  would 
afford  such  security  to  governments  as  the  religion  of  their  sub- 
jects ;  and  the  purer  is  the  rehgion,  the  greater  would  be  the  secu- 
rity. Men  would  then  quietly  submit  to  their  rulers,  "  not  only  for 
wrath,  but  also  for  conscience'  sake."  The  laws  would  be  obeyed, 
not  from  constraint  but  from  principle.  The  fear  of  God  operating 
upon  the  heart  in  every  situation,  and  in  all  the  occurrences  of  life, 
would  prevent  crimes,  against  Avhich  no  human  vigilance  could 
guard,  and  which,  under  the  shelter  of  secrecy,  are  committed  in 
the  hope  of  impunity.  It  is  evident,  therefore,  that  the  introduction 
of  Christianity  into  countries  where  it  is  unknown,  and  the  correc- 
tion of  those  abuses  which  have  impaired  its  influence,  and  coun- 
teracted its  spirit,  among  nations  by  whom  it  is  professed,  would  be 
productive  of  the  greatest  advantages,  in  respect  of  theii-  temporal 
welfare.  Religion  may  be  made  the  pretext  for  insubordination  and 
rebellion,  but  it  is  only  the  pretext.  It  condemns  such  practices,  and 
disowns  those  who  are  engaged  in  them. 

The  Jews,  by  their  false  accusation  of  Paul  and  Silas,  "  troubled  the 
people  and  the  rulers  of  the  city,"  who  were  probably  afraid  of  be- 
ing punished  for  allowing  another  king  to  be  proclaimed  in  Thes- 
salonica.  As  the  offenders  tliemselves^  however,  could  not  be  found, 
they  were  satisfied  with  taking  security  from  Jason  and  the  other 
brethren,  that  they  would  behave  like  good  subjects,  and  exert 
themselves  to  preserve  the  peace  of  the  city. 

It  being  no  longer  safe  for  Paul  and  Silas  to  remain  in  Thessa- 
lonica,  "  the  brethren  immediately  sent  them  away  by  night  unto 
Berea ;  who  coming  thither,  went  into  a  synagogue  of  the  Jews." 
"  These,"  the  historian  adds,  "  were  more  noble  than  those  in  Thes- 
salonica,  in  that  they  received  the  word  with  all  readiness  of  mind, 
and  searched  the  Scriptures  daily,  whether  those  things  were  so." 
He  compares  the  Jews  of  the  two  cities,  and  gives  the  preference  to 
those  of  Berea,  whom  he  calls  more  noble  than  the  others.  He 
does  not  allude  to  their  birth,  or  their  rank  in  life,  but  to  the  quali- 
ties of  their  understandings  and  hearts.  The  Jews  gloried  in  their 
extraction  as  noble,  because  they  were  descended  from  Abraham, 
a  man  illustrious  among  his  contemporaries,  and  a  distinguished 
favourite  of  Heaven.  But  the  boast  of  ancestry  is  a  vain  thing ; 
and  true  nobility  consists,  not  in  an  honourable  pedigree,  but  in  in- 
\     tegrity  of  heart,  and  the  love  of  truth.     The  Jews  of  Berea  were 


LECTURE  XIX. CHAPTER  XVII.  1 12.  257 

more  noble,  because  they  were  not  so  prepossessed  against  every 
opinion  contrary  to  their  own,  as  to  refuse  to  give  it  a  candid  ex- 
amination. They  were  desirous  of  instruction,  and  wiUing  to  re- 
ceive it,  from  whatever  quarter  it  came.  Hence,  "they  received 
the  word  with  all  readiness  of  mind,  and  searched  the  Scriptures 
daily  whether  those  things  were  so."  According  to  the  arrangement 
of  the  sentence,  it  seems  to  be  suggested,  that  they  first  received  the 
word  preached  by  Paul  and  Silas,  and  then  searched  the  Scriptures 
of  the  Old  Testament  for  the  proof  of  it.  But  this,  undoubtedly  is 
not  the  idea  which  was  meant  to  be  conveyed  ;  for  it  would  discover 
no  nobleness  of  mind  to  embrace  a  doctrine,  and  afterwards  to  in- 
quire into  its  evidence.  The  order  in  which  those  Jews  proceeded 
was  exactly  the  reverse.  AVhen  Paul  and  Silas  affirmed  that  .Tesus 
was  the  Christ,  they  turned  to  their  sacred  books  ;  and  finding  that 
all  the  marks  of  the  Messiah  were  united  in  his  character,  they  im- 
mediately acknowledged  him. 

But  why,  it  may  be  asked,  did  they  adopt  this  procedure  ?  If 
Paul  was  an  inspired  ambassador  of  Christ,  was  he  not  entitled  to 
the  same  ready  and  undoubting  assent  as  the  Prophets?  Whence, 
then,  was  it  necessary  for  those  whom  he  addressed,  to  compare  his 
doctrine  with  theirs,  before  they  should  believe  it  ?  I  answer,  that 
to  such  as  acknowledged  the  Apostolical  authority  of  Paul,  the 
comparison  was  not  absolutely  necessary,  although  even  their  faith 
must  have  been  confirmed,  by  observing  the  exact  correspondence 
between  the  gospel  and  the  law.  This  correspondence  would  af- 
ford them,  and  it  still  affords  us,  a  pleasing  and  satisfactory  proof 
that  both  have  proceeded  from  the  same  author,  "  the  Father  of 
lights,  with  whom  there  is  no  variableness,  neither  shadow  of  turn- 
ing." But,  there  is  no  evidence,  that  the  divine  commission  of  Paul 
was,  at  this  time,  recognised  by  the  Jews  of  Berea.  We  are  not 
told,  that  he  had  performed  any  miracles  before  them.  As  they 
could  not,  therefore,  regard  him  in  any  other  light  than  as  a  person, 
who  delivered  what  he  honestly  conceived  to  be  the  truth,  both 
prudence  and  piety  required  them  to  appeal  to  the  Scriptures,  and 
to  bring  his  doctrine  to  the  test  of  that  infallible  standard.  It  was 
by  the  argument  from  prophecy,  that  they  were  convinced  of  the 
divine  authority  of  the  gospel. 

The  conduct  of  the  Berean  Jews  must  be  commended,  and  ought 
to  be  imitated,  by  us  all.  The  clear  and  unequivocal  declarations 
of  Scripture    demand  our    assent,   without  inquiry   or   hesitation.. 

33 


258  LECTURE  XIX. CHAPTER  XVII.  1 12. 

But,  the  doctrines  whicli  men  found  upon  Scripture,  should  be  in- 
vestigated with  great  care  and  caution,  because  they  are  only  their 
inferences  from  it,  in  deducing  which  they  may  have  erred  tin-ough 
precipitance,  inadvertence,  or  the  influence  of  prejudice.  "  Prove  all 
things,  hold  fast  that  which  is  good."  To  yield  up  our  judgment  in 
religious  matters  to  any  individual,  or  to  any  Church,  is  to  invest  that 
individual,  or  that  Church,  with  the  attribute  of  infallibility  ;  and  con- 
sequently, while  we  retain  the  character  of  Protestants,  is  practi- 
cally to  adopt  one  of  the  worst  errors  of  popery.  You  can  have  no 
certainty,  that  any  doctrine  which  you  hold,  is  true,  unless  you 
have  seen  it,  with  your  ov/n  eyes,  in  the  Scriptures.  The  faith  of 
those  who  submit  to  be  guided  by  the  sentiments  of  others,  how- 
ever learned,  and  wise,  and  holy,  is  downright  presumption  ;  a  ven- 
ture, in  the  most  momentous  of  all  concerns,  upon  the  diligence, 
impartiality,  and  capacity  of  others,  of  which  they  can  never  be 
fully  assured.  Let  them  seriously  consider,  that,  although  their 
creed  should  happen  to  be  right,  its  orthodoxy  will  not  recommend 
them  to  God  who  perceives,  in  their  undue  respect  for  human  au- 
thority, a  criminal  indifference  to  truth,  and  a  virtual  rejection  of 
his  testimony  as  the  only  foundation  of  faith. 

The  result  of  the  inquiry  instituted  by  those  Jews,  was  the  con- 
version of  many  of  them ;  and,  at  the  same  time,  the  gospel  was 
believed  by  a  considerable  number  of  the  Greeks.  The  news  of 
this  success  having  reached  Thessalonica,  the  Jews  of  that  city 
came  to  Berea,  and  so  inflamed  the  inhabitants  against  Paul,  that 
he  was  compelled  to  withdraw  to  another  place.  Passing  these 
events  without  farther  notice,  I  conclude  with  the  following  re- 
flections. 

First,  The  difficulties  which  we  may  encounter  in  the  course  of 
our  duty,  will  not  justify  us  in  abandoning  it.  When  Paul  and 
Silas  found  it  necessary  to  leave  Philippi,  they  repaired  to  Thessa- 
lonica ;  and  upon  meeting  with  opposition  in  Thessalonica,  they 
went  to  Berea.  Persecuted  in  one  city,  they  fled  to  another,  not  to 
remain  there  in  concealment  and  inactivity,  but  to  persist  in  the 
perilous  work  of  preaching  the  gospel.  Christians  are  not,  indeed, 
required  to  disregard  the  suggestions  of  prudence,  and  to  expose 
themselves  wantonly  to  danger ;  but  in  the  way  which  Providence 
has  clearly  marked  out  to  them,  they  should  resolutely  advance, 
without  turning  to  the  right  hand  or  to  the  left.     If  we  perform  our 


LECTURE  XIX. CHAPTER  XVII.  1 12.  259 

duty  when  it  is  easy  and  safe,  but  neglect  it,  when  accompanied 
with  trouble  and  danger,  it  is  manifest,  that  the  principle  of  our 
obedience  is  wrong.  Sincere  love  to  God,  and  reverence  for  his 
authority,  would  operate  with  a  steady  influence  upon  our  minds, 
in  all  the  diversified  situations  and  occurrences  of  life. 

Secondly,  The  opposition  which  has  been  made,  in  past  ages,  to 
the  gospel,  reflects  honour  upon  it.  Its  excellence  may  be  inferred 
from  the  character  of  the  men,  by  whom  the  opposition  has  been 
conducted.  It  has  not  proceeded  from  the  sober,  the  humble,  and 
the  candid,  from  such  as  were  in  earnest  about  religion,  and  spent 
their  days  in  piety  and  holiness :  but  from  persons  full  of  prejudice, 
and  governed  by  interest,  like  the  Jews  ;  from  "  fellows  of  the  baser 
sort,"  the  gross  vulgar,  immersed  in  ignorance  and  low  habits  of 
vice ;  or  from  men  conceited  of  their  fancied  wisdom,  rioting  in 
luxury,  engaged  in  the  pursuit  of  Avealth  and  honours,  and  hostile 
to  religion  in  any  other  view  than  as  an  engine  of  state.  It  is 
a  strong  presumption  in  favour  of  the  gospel,  that  such  men 
have  condemned  it.  That  religion,  surely,  has  descended  from 
heaven,  whicli  pride,  sensuality,  and  covetousness,  have  united  to 
oppose. 

Thirdly,  We  should  beware  of  forming  our  opinion  of  men,  and 
parties,  from  the  representations  of  enemies.  Were  we  to  judge  of 
Christianity  itself  by  this  rule,  we  should  conclude,  that,  instead  of 
being  worthy  of  all  acceptation,  it  deserved  to  be  rejected  by  the 
universal  suffrage  of  mankind.  The  Jews  affirmed,  that  it  was 
calculated  "  to  turn  the  world  upside  down."  Prejudice  is  apt  to 
misapprehend,  and  malice  is  disposed  to  misrepresent.  Without 
being  conscious  of  any  unfair  intention,  we  observe  the  charactei- 
and  conduct  of  our  opponents  with  a  partial  eye  ;  and  too  often,  we 
allow  ourselves  to  paint  their  actions  with  colours  purposely  shaded, 
to  impute  motives  to  them  which  charity  would  not  suspect,  and  to 
condemn  them  with  a  degree  of  severity,  which  our  consciences  do 
not  approve.  By  a  person,  therefore,  of  candour  and  prudence,  the 
testimony  of  an  adversary  will  not  be  received,  unless  it  be  favour- 
able, or  be  supported  by  unquestionable  evidence.  We  hear,  almost 
every  day,  reports  circulated  to  the  disadvantage  of  sects  and  indi- 
viduals, which  we  find,  upon  inquiry,  to  have  no  foundation,  or  to 
have  taken  their  rise  from  circumstances  wilfully  exaggerated,  or 
hastily  misunderstood.     Let  us,  on  all  occasions,  strictly  adhere  to 


260  LECTURE   XIX. CHAPTER   XVII.     1 12. 

the  rule  which  our  Lord  has  prescribed.     "  Judge  not  according  to 
the  appearance,  but  judge  righteous  judgment." 

In  the  last  place,  There  is  a  perfect  harmony  between  the  law 
and  the  gospel,  between  the  religion  of  Moses  and  that  of  Jesus 
Christ.  The  latter,  indeed,  is  only  a  continuation  of  the  former, 
with  such  alterations  and  improvements,  as  were  adapted  to  the 
progress  of  events.  The  external  form  is  different,  but  .the  sub- 
stance is  the  same.  In  both,  the  object  of  worship,  the  foundation 
of  hope,  the  spiritual  promises,  and  the  moral  precepts,  are  the 
same ;  and  they  are  chiejfly  distinguished  by  the  degrees  of  light, 
and  the  measures  of  divine  communication,  under  each.  Chris- 
tianity was  not  a  new  religion  to  those  who  understood  the  design  of 
the  institutions  of  Moses,  and  had  given  attention  to  the  instructions 
of  the  Prophets.  The  Jews  who  examined  their  ancient  Scriptures 
with  discernment  and  impartiality,  immediately  embraced  the  gos- 
pel as  the  completion  of  the  law.  We  have  seen  an  instance  in  the 
conduct  of  those  of  Berea.  From  the  beginning  of  the  world,  God 
has  been  carrying  on  one  consistent  scheme  for  the  salvation  of 
mankind  by  his  Son  Jesus  Christ,  who  was  first  revealed  in  pro- 
mises, types,  and  predictions,  and  was  afterwards  manifested  in 
human  nature,  "  to  put  away  sin  by  the  sacrifice  of  himself." 
There  is  but  one  Church  under  a  diversity  of  administrations,  com- 
posed of  believers  in  every  age ;  and,  for  this  reason,  the  admission 
of  the  Gentiles  into  the  Christian  Church  is  described  by  their 
"  sitting  down  with  Abraham,  and  Isaac,  and  Jacob  in  the  king- 
dom of  heaven."  The  work  of  God  in  our  redemption  is  great  and 
wonderful,  comprehending  all  time,  embracing  all  events,  which, 
in  one  way  or  another,  are  rendered  subservient  to  it,  and  in  its  con- 
sequences stretching  into  eternity.  It  is  worthy  to  be  studied,  and 
cannot  be  contemplated  without  admiration  and  praise.  "  Of  him, 
and  through  him,  and  to  him,  are  all  things  :  to  whom  be  glory, 
for  ever.     Amen." 


LECTURE    XX. 


PAUL    IN   ATHENS. 


Chap.    xvii.  15—34. 


The  obstacles  to  the  success  of  the  gospel,  when  it  was  first  pub- 
lished, were  of  too  foimidable  a  nature,  to  have  been  surmounted 
by  human  courage  and  prudence.  It  was  encountered  by  the  pre- 
judices and  bigotry  of  the  Jews ;  by  prejudices  the  more  obstinate, 
as  they  were  founded  in  reverence  for  the  religion  which  their  an- 
cestors had  received  from  God  himself;  by  bigotry  originating  in 
the  distinction  which  had  long  subsisted  between  them  and  the 
Gentiles,  and  anxious  to  secure  the  perpetual  monopoly  of  the 
blessings  of  the  covenant.  But,  it  was  not  in  the  moral  state  of  the 
Jews  alone,  that  Christianity  met  with  opposition,  which  no  impos- 
ture, however  dexterously  managed,  could  have  overcome.  The 
age  in  which  it  appeared,  was  an  age  of  learning  and  science. 
The  boundaries  of  knowledge  were  extended ;  the  human  mind 
was  highly  cultivated ;  and  the  mythological  tales  of  antiquity 
were  despised,  and  openly  derided.  A  new  system  of  falsehood 
had  no  chance  of  eluding  the  test  of  severe  exam.ination,  and  could 
not  have  defended  itself,  against  the  arguments  and  the  scorn  of 
philosophical  inquirers.  We  have  already  seen  the  gospel  triumph- 
ing over  the  hostility  of  the  Jews,  many  of  whom  embraced  it  as 
the  completion  of  their  law,  and  became  the  disciples  of  Him,  whom 
their  rulers  had  rejected  and  crucified.  We  are  now  to  observe  the 
issue  of  its  conflicts  with  the  philosophy  of  Greece.  By  some  men, 
whose  minds  the  pride  of  wisdom  had  elated,  Paul  was  treated 
with  great  contempt ;  but  even  in  Athens,  the  school  of  science 
and  refinement,  Christianity  could  boast  of  its  success ;  and  we 
know,  that  before  three  centuries  had  elapsed,  it  trampled  in  the 
dust  the  sophistry  and  eloquence  of  the  heathen  world. 


262  LECTURE  XX. CHAPTER  XVII.  15—34. 

The  Apostle  having  been  compelled,  by  the  arts  of  the  Jews,  to 
leave  Berea,  was  conducted  to  Athens,  where  he  remained  for  some 
time  expecting-  the  arrival  of  Silas  and  Timotheus.  Athens  was 
the  most  celebrated  city  of  Greece.  Originally  the  capital  of  a 
small  and  barren  principality,  it  rose  to  distinction,  not  only  by  the 
number  of  its  inhabitants,  and  the  magnificence  of  its  buildino-s, 
but  by  the  influence  which  it  acquired  over  the  counsels  and  affairs 
of  the  Greeks,  by  its  extensive  commerce,  its  numerous  and  flour- 
ishing colonies  and  dependencies,  the  wars  in  which  it  was  en- 
gaged, and  the  exploits  of  its  statesmen  and  generals ;  but,  above 
all,  by  the  unrivalled  eminence  which  it  attained,  in  the  arts  and 
sciences.  In  this  city,  genius,  taste,  and  skill  in  the  elegant  and 
ornamental  studies,  seemed  to  be  assembled,  as  in  their  favourite 
residence.  Here,  philosophy  carried  on  its  profound  and  subtile  re- 
searches into  the  nature  of  man,  and  the  constitution  of  the 
universe  ;,here,  eloquence  rose  to  a  degree  of  excellence,  which  has 
seldom  been  equalled,  and  never  surpassed ;  here,  architecture  and 
statuary  displayed  those  exquisite  productions,  the  remains  of  which 
are  beheld  with  admiration,  and  present  the  finest  models  to  mod- 
ern artists.  But,  while  we  fondly  cherish  the  memory  of  the  polite 
and  ingenious  Athenians,  how  mortifying  is  it  to  reflect,  that  when 
Paul  visited  the  city,  it  was  "  wholly  given  to  idolatry  !"  We  per- 
ceive the  strength  of  our  faculties  contrasted  with  their  weakness ; 
and  the  melancholy  conviction  is  forced  upon  us,  that  the  highest 
cultivation  of  reason,  unassisted  by  revelation,  is  insufficient  to  pre- 
serve us  from  the  utmost  extravagance  and  folly  in  religion.  The 
most  enlightened  city  in  the  heathen  world,  was  full  of  idols.  It 
was  crowded  with  images,  and  temples,  and  altars.  The  Athenians 
were  more  addicted  to  idolatry,  and  had  multiplied  the  objects  of  it 
more  than  any  of  their  neighbours.  "  In  this  city,"  says  an  an- 
cient writer,  "  It  is  easier  to  find  a  God  than  a  man."  How  just  is 
the  account  given  by  Paul  of  the  Gentile  philosophers  !  "  Profes- 
sing themselves  to  be  wise,  they  became  fools :  and  changed  the 
glory  of  the  incorruptible  God  into  an  image  made  like  to  corrupti- 
ble man,  and  to  birds,  and  four-footed  beasts,  and  creeping  things." 

"  The  spirit  of  Paul  was  stirred  in  him,"  by  the  idolatry  of  the 
Athenians.  The  indignity  offered  to  the  true  God,  by  the  worship 
of  his  unworthy  rivals,  roused  his  zeal,  and  he  felt  the  most  lively 
pity  for  a  people,  who,  notwithstanding  their  distinguished  attain 
ments,  were,  in  the  language  of  the  Scriptures,  "  sitting  in  dark 


LECTURE  XX. — CHAPTER  xvir.  15  —  34.  263 

ness,  and  in  the  region  and  shadow  of  death."  "  He  therefore  dis- 
puted in  the  synagogue  with  the  Jews,  and  with  the  devout  persons, 
and  in  the  market  dail}^,  with  them  that  met  with  him."  In  the 
synagogue,  he  had  no  occasion  to  dispute  upon  the  subject  of  idol- 
atry, because  it  was  abhorred  by  the  Jews,  and  the  devout  persons, 
or  proselytes,  had  renounced  it ;  but  agreeably  to  his  usual  practice, 
he  addressed  himself  first  to  his  countrymen,  proving  that  Jesus  of 
Nazareth  whom  he  preached,  was  the  Messiah.  His  labours,  how- 
ever, were  not  confined  to  the  synagogue.  In  the  market,  the  place 
of  public  resort,  he  entered  into  conversation  with  the  Gentiles ; 
and  although  the  subject  is  not  particularly  mentioned,  yet  it  is  evi- 
dent, from  what  follows,  that  he  endeavoured  to  convince  them  of 
the  folly  and  impiety  of  their  religion,  and  declared  to  them  the  liv- 
ing God,  and  his  Son  the  only  Mediatoi'. 

The  attention  of  the  Athenians  was  excited  by  this  new  system, 
so  different  from  their  OAvn  religion,  and  from  all  the  modifications 
of  polytheism,  with  which  they  were  acquainted.  The  philosophers 
were  surprised  and  displeased,  that  a  barbarian,  for  such  they  ac- 
counted Paul,  should  presume  to  appear  in  Athens,  and  publish  doc- 
trines contrary  both  to  the  established  faith,  and  to  their  peculiar 
dogmas.  We  are  informed,  that  "  certain  philosophers  of  the  Epi- 
cureans, and  of  the  Stoics  encountered  him."  It  was  natural  that 
these  should  be  the  first  to  contend  with  him,  because  among  all 
the  sects  of  philosophy,  there  was  none,  to  whose  tenets  Christianity 
was  more  adverse.  The  Epicureans  were  Atheists.  According  to 
them  the  world  was  formed  by  chance,  out  of  materials  which  had 
existed  from  eternity.  Acknowledging  from  complaisance,  the 
Gods,  who  were  publicly  worshipped,  they  excluded  them  from  any 
concern  in  human  affairs,  and  affirmed,  that  regardless  of  the  pray- 
ers and  actions  of  men,  they  contented  thejnselves  with  the  enjoy- 
ment of  indolent  felicity.  They  pronounced  pleasure  to  be  the 
chief  good,  and  the  business  of  a  wise  man  to  consist,  in  devising 
the  means  of  spending  life  in  ease  and  tranquillity.  All  the  genu- 
ine motives  to  the  practice  of  virtue,  and  ah  just  ideas  of  virtue  it- 
self, were  banished  from  the  philosophy  of  the  Epicureans,  which 
made  self  love  the  sole  spring  of  our  actions,  and  gave  loose  reins 
to  the  sensual  appetites.  The  system  of  the  Stoics  was  of  a  differ- 
ent character.  They  believed  the  existence  of  God,  his  govern- 
ment of  the  universe,  and  the  subsistence  of  the  soul  after  the 
death  of  the  body.     But  they  confounded  the  Deity  with  his  own 


264  LECTURE  XX. — CHAPTER  XVII.  15 — 34. 

works,  and  supposed  him  to  be  the  soul  of  the  world.  If  on  the 
subject  of  providence  they  expressed  many  just  and  sublime  senti- 
ments, they  connected  with  it  the  doctrine  of  fate,  or  of  an  inexpU- 
cable  necessity,  the  immutable  decrees  of  which  God.  as  well  as 
man,  was  compelled  to  obey.  Their  notions  respecting  the  soul 
were  very  different  from  the  Christian  doctrine  of  immortality ;  for 
they  imagined,  that  in  the  future  state  it  should  lose  all  separate 
consciousness,  and  be  resolved  into  the  divine  essence.  Unlike  the 
herd  of  Epicureans,  they  placed  the  happiness  of  man  in  the  prac- 
tice of  virtue,  and  inculcated  a  comparatively  pure  and  exalted  mo- 
rality ;  but  the  praise  to  which  this  part  of  their  system  entitled 
them,  was  forfeited  by  a  spirit  of  pride,  strained  to  the most  auda- 
cious impiety.  •'  Between  God  and  the  good  man,"  they  said, 
"  there  is  only  this  difference,  that  the  one  lives  longer  than  the 
other."  They  proceeded  still  farther,  and  dared  to  maintain,  "  that 
there  was  one  respect  in  which  the  wise  or  good  man  excelled  God ; 
the  latter  was  wise  by  nature,  but  the  former,  from  choice."  It  is 
not  easy  to  determine,  whether  the  self-sufficient  Stoics,  or  the  profli- 
gate disciples  of  Epicurus,  were  less  disposed  to  lend  a  favourable 
ear  to  the  gospel.  On  the  one  hand,  it  commanded  the  lovers  of 
pleasure  to  renounce  the  impure  gratifications  of  sense,  and  to  seek 
happiness  in  the  favour  of  God  and  the  cultivation  of  holiness ; 
and,  on  the  other,  it  humbled  the  proud  moralists,  by  mortifying 
descriptions  of  human  depravity,  by  referring  them  not  to  their  own 
merit,  but  to  the  divine  mercy,  for  the  hope  of  immortality,  and  by 
the  unwelcome  information,  that  they  must  be  indebted  for  true 
virtue,  and  should  ascribe  all  the  praise  of  it,  to  supernatural  as- 
sistance. 

"The  Stoics  and  Epicureans,  therefore,  encountered  him:  and 
some  said,  what  will  this  babbler  say?"  It  is  unnecessary  to  detail 
the  criticisms  of  learned  men  upon  the  word  rendered  "babbler."* 
The  term  employed  in  our  translation,  probably  conveys  with  suffi- 
cient acciu-acy  the  idea  which  was  entertained  of  Paul,  by  those 
hauglity  philosophers.  They  considered  him  as  a  contemptible  pra- 
ting fool ;  a  man  wlio  would  speak,  and  at  the  same  time,  had  nothing 
to  bring  forward,  but  the  extravagant  and  incoherent  fancies  of  an 
ignorant  mind.  To  the  learned  Greeks,  the  doctrine  of  Christ  cru- 
cified appeared  to  be  foolishness.      In  Christian  countries,  where 

♦  Wits,  in  vita  PauU.  sect.  vi. 


LECTURE  XX. CHAPTER  XVII.  15 34.  265 

belter  opportunities  of  perceiving  its  truth  and  excellence  are  enjoyed, 
the  sentiments  of  the  learned  and  the  unlearned,  prior  to  the  super- 
natural illumination  of  their  minds,  are  not  more  favourable,  altbough, 
in  consequence  of  their  education  and  their  habits,  they  may  speak 
of  it  in  terms  of  respect.  In  their  eyes,  it  is  folly,  and  those  who 
preach  it,  are  babblers.  "  The  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God  ;  for  they  are  foolishness  unto  him  :  neither  can 
he  know  them,  because  they  are  spiritually  discerned."  "  Others 
said,  He  seemeth  to  be  a  setter  forth  of  strange  Gods :  because  he 
preached  unto  them  Jesus,  and  the  resurrection."  When  Paul 
affirmed  that  Jesus  was  the  Son  of  God,  and  that  iiaving  been 
exalted  to  the  right  hand  of  the  Father,  and  invested  with  authority 
over  all  persons  and  things,  he  w^as  entitled  to  the  rehgious  homage 
and  obedience  of  mankind,  he  proclaimed  a  God,  of  whom  the  Athe- 
nians had  never  before  heard  even  the  name.  The  idea  of  a  resur- 
rection was  not  absolutely  new  to  the  Gentiles,  but  it  was  the  object 
neither  of  their  belief  nor  of  their  hopes.  Some  are  of  opinion,  that 
those  hearers  of  Paul  were  guilty  of  a  gross  mistake,  and  supposed, 
that  the  resurrection  was  the  name  of  a  person,  or  a  female  Divinity, 
to  whom,  in  conjunction  with  Jesus  Christ,  rehgious  honours  should 
be  paid.  Paul  seemed  to  them  to  be  a  setter  forth  of  strange  "Gods,'' 
of  more  than  one  new  object  of  adoration.  And,  indeed,  as  some 
of  the  heathens  had  erected  temples  to  Honour,  Piety,  Hope,  and 
Concord,  or  to  abstract  ideas  and  qualities,  which  fancy  had  deified, 
we  can  conceive  them  to  have  imagined,  that  there  might  be  a 
goddess  called  Resurrection.  By  the  laws  of  the  Athenians,  and 
of  other  ancient  nations,  all  attempts  by  private  persons,  to  make 
any  innovation  in  the  religion  of  the  state,  were  strictly  prohibited. 
It  w^as  one  of  the  charges  against  Socrates,  "  that  he  did  not  acknow- 
ledge the  Gods  whom  the  city  acknowledged,  and  that  he  introduced 
new  Gods."* 

"  And  they  took  him,  and  brought  him  unto  Areopagus."  The 
Areopagus  was  a  court  of  great  authority,  which  derived  its  name 
from  the  place  where  its  meetings  were  held,  a  hill  in  the  city  sacred 
to  Mars.  It  was  composed  of  a  considerable  number  of  judges,  who 
were  persons  of  experience,  integrity,  and  blameless  reputation,  and 
had  power  to  superintend  the  manners  of  the  people,  and  to  punish 
offences  against  religion  and  the  state.    Paul  does  not  seem  to  have 


Xenoph.  Apolog.  Socrat. 

34 


266  LECTURE  XX. — CHAPTER  XVII.  15 34. 

been  brought  into  this  court  in  the  character  of  a  criminal,  but  for 
the  purpose  of  explaining  his  doctrine  in  the  presence  of  men,  who 
were  deemed  capable  to  judge  of  it,  and  could  publicly  admit  or 
reject  the  new  religion  which  he  published.  The  Athenians  were 
influenced,  on  this  occasion,  more  by  curiosity,  than  by  zeal  for  their 
own  religion,  or  by  a  disposition  candidly  to  examine  the  claims  of 
Christianity.  When  Paul  came  before  the  court,  they  said,  "  May 
we  know  what  this  new  doctrine,  whereof  thou  speakest,  is  ?"  They 
did  not  expect,  and  they  were  not  disposed  to  receive,  instruction 
from  a  person,  whom  they  reputed  a  babbler ;  but  they  hoped  to 
be  entertained  with  his  novel  and  extravagant  opinions.  Novelty, 
indeed,  had  irresistible  charms  in  the  eyes  of  that  people,  in  whose 
character  there  seems  to  have  been  a  mixture  of  lightness  and  fickle- 
ness. "  For  all  the  Athenians,  and  strangers  which  were  there, 
spent  their  time  in  nothing  else,  but  either  to  tell  or  to  hear  some 
new  thing."  This  unfavourable  account  of  the  inhabitants  of 
Athens,  was  not  dictated  by  partiality,  on  the  part  of  the  sacred 
historian,  or  by  resentment  at  their  usage  of  Paul.  The  same  ac- 
count is  given  by  other  writers ;  and  their  celebrated  orator,  Demos- 
thenes, has  reproached  them  with  idle  curiosity  at  a  time,  when  the 
danger  which  threatened  their  country,  demanded  serious  delibera- 
tion, and  active  exertions  for  the  public  safety.* 

Having  been  requested  to  explain  the  nature  of  his  doctrine,  Paul 
addressed  the  Court  of  Areopagus  in  a  speech,  which  consisted  of 
two  parts,  in  one  of  which  he  exposed  the  folly  of  heathen  idolatry, 
and,  in  the  other,  announced  the  most  important  articles  of  the 
Christian  faith.  "  Then  Paul  stood  in  the  midst  of  Mars  hill,"  or 
Areopagus,  "  and  said.  Ye  men  of  Athens,  I  perceive,  that  in  all 
things  ye  are  too  superstitious."  There  is  an  inaccuracy  in  the 
translation  of  this  verse.  Superstition  conveys  the  idea  of  some- 
thing wrong  in  religion.  It  originates  in  misconceptions  of  the 
object  of  worship,  which  give  rise  to  a  multiplicity  of  arbitrary  and 
fanciful  observances,  with  a  view  to  appease  his  anger,  and  con- 
ciliate his  favour.  The  Apostle  might  have  justly  accused  the  Athe- 
nians of  superstition,  or  rather  of  idolatry ;  but  it  may  be  doubted, 
whether,  at  this  time,  he  intended  to  bring  forward  either  the  one 
charge  or  the  other.  To  call  a  man  too  superstitious  implies,  that 
he  might,  without  a  fault,  be  superstitious  in  a  moderate  degree.    It 

•  Demosth.  Philip.  I. 


LECTURE   XX. CHAPTER   XVII.    15 34.  267 

is  not  the  thing  itself,  but  its  excess,  which  is  blamed.  But,  in  the 
opinion  of  Paul,  the  religious  system  of  the  Athenians  was  essen- 
tially erroneous.  The  Greek  word  rendered,  superstitious,  denotes 
a  fearer  or  worshipper  of  demons,  who  were  conceived  to  be  a  class 
of  intermediate  beings  between  the  Gods  and  men,  but  sometimes 
in  Scripture  signify  the  Gods  themselves,  who  were  adored  by  the 
heathens.  By  the  Athenians,  it  Avas  used  to  describe  a  devout  or 
religious  person.  It  is  probable,  that  it  is  employed  by  the  Apostle 
in  the  same  sense,  and  that  this  is  his  meaning ;  "  I  perceive,  that 
in  all  things  ye  are  more  devout  than  the  inhabitants  of  other 
cities."  He  gave  them  this  character,  because  he  had  observed  that 
their  city  was  "  wholly  given  to  idolatry."  The  objects  of  worship 
were  more  numerous  in  Athens,  than  in  any  other  place  which  he 
had  visited ;  and  the  people  displayed  peculiar  zeal  and  assiduity, 
in  performing  the  rites  of  their  religion. 

In  proof  of  their  uncommon  devotion,  Paul  appeals  to  an  altar, 
which  he  had  seen  in  the  city,  with  this  inscription,  "  To  the  un- 
known God ;"  and  which  afforded  decisive  evidence  of  the  extraor- 
dinary piety  of  the  Athenians.  It  discovered  so  anxious  a  desire  to 
leave  no  Divine  Being  without  his  due  honours,  and  to  secure  the 
favour  of  all  who  might  have  influence  over  humart  affairs,  that 
rather  than  be  guilty  of  an  omission,  they  would  pay  homage  to  a 
Deity,  with  whose  name  and  attributes  they  were  not  acquainted. 
Different  accounts  have  been  given  of  the  occasion  on  whioh  this 
altar  was  erected.  We  are  told,  that  during  a  pestilence,  which 
desolated  the  city,  the  Athenians  having  in  vain  applied  for  relief 
to  their  national  Gods,  were  directed,  by  the  philosopher  Epimeni- 
des,  to  offer  sacrifices  to  the  unknown  God,  as  alone  able  to  remove 
the  calamity.*  There  is  another  opinion,  which  is  the  more  pro- 
bable, because  the  words  of  Paul  seem  to  import,  that  this  altar  was 
dedicated  to  the  God  of  the  Jews.  In  consequence  of  the  dispersion 
of  that  people,  the  Gentiles  had  obtained  some  notices  of  him,  but 
still  he  was  to  them  an  unknown  God,  because  their  information 
respecting  him  was  very  limited  and  indistinct.  Among  the  Jews 
themselves,  he  dwelt  in  thick  darkness,  and  was  sometimes  addressed 
as  a  God  that  "hid  himself;"  the  symbols  of  his  presence  were 
confined  to  the  recesses  of  the  sanctuary,  into  which,  none  but  the 
high-priest,  once  a  year,  was  permitted  to  enter  ;  and  they  carefully 

*  Diog.  Laert.  in  vita  Epimenidis. 


268  LECTURE   XX. CHAPTER   XVII.     15 — 34. 

concealed  his  name,  Jehovah,  from  the  Gentiles,  and  superstitiously 
avoided  pronouncing  it  in  common  conversation.  It  was  called  the 
ineffable  name.  It  is  no  wonder  that  a  God,  who  withdrew  from 
the  sight  of  his  own  worshippers,  should  have  been  characterized 
by  strangers  as  The  Unknown.  An  obscure  rumour  of  his  divinity 
had  reached  the  ears  of  the  Athenians ;  and  that  devout  people, 
dreading  his  power,  and  eager  to  gain  his  patronage,  had  conse- 
crated an  altar  to  his  honour,  and  performed  such  rites  as  they  sup- 
posed would  be  pleasing  to  him.  But  they  worshipped  him  igno- 
rantly,  having  no  knowledge  of  his  real  character,  nor  of  his  sacred 
institutions.  In  answer  to  the  question,  "  May  we  know  what  this 
new  doctrine,  whereof  thou  speakest,  is  ?"  Paul  informed  the  Areo- 
pagites,  that  he  had  come  to  declare  this  unknown  God,  and  to 
teach  them  to  worship  Him,  in  an  intelligent  and  acceptable  man- 
ner. "  Whom  ye  ignorantly  worship,  him  declare  I  unto  you." 
This  is  the  design  of  the  subsequent  part  of  his  speech,  in  illus- 
trating which,  I  shall  point  out  the  several  particulars  contained 
in  it,  without  exactly  attending  to  the  order,  in  which  they  are 
delivered. 

The  Apostle  begins  with  informing  his  audience,  that  the  un- 
known God  was  the  Creator  of  the  world,  and  of  all  the  orders  of 
beings  which  inhabit  it.  "  God  made  the  world,  and  all  things 
therein."  In  particular,  he  asserts  that  he  was  the  Maker  of  man. 
"  He  hath  made  of  one  blood  all  nations  of  men,  for  to  dwell  on  all 
the  face  of  the  earth."  Concerning  the  origin  of  the  universe,  dif- 
ferent opinions  were  entertained  by  the  Gentile  philosophers.  The 
Epicureans  taught,  that  it  was  formed  by  chance,  or  by  a  fortuitous 
concourse  of  atoms,  and  pretended  to  account  for  the  production  of 
men  and  other  animals,  without  the  interposition  of  the  Gods,  in  a 
manner  not  more  creditable  to  tlieir  understandings  than  to  their 
piety.  Others  beheved  the  world  to  be  eternal ;  or  holding  the  pre- 
existence  of  matter,  assigned  to  the  Deity  merely  the  office  of  giv- 
ing it  its  present  form  and  arrangement.  By  all  the  philosophers, 
the  idea  of  a  proper  creation  was  rejected,  as  being  contrary  to  their 
established  maxim,  that  out  of  nothing,  nothing  could  be  made.* 
In  opposition  to  this  fundamental  principle  of  Heathenism,  Paul  de- 
clared that  God  had  called  the  heavens  and  the  earth  into  existence 
by  his  almighty  word. 

*  Ocell.  Lucan.  de  Universi  Natura,  cap.  i.    Sallust.  de  Diis  et  Mundo,  cap.  xvlL 


LECTURE  XX. CHAPTER  XVII.  15 34.  269 

He  proceeds  to  lay  clown,  in  the  next  place,  the  doctiine  of  provi- 
dence. God  who  made  the  world  is  "  the  Lord  of  heaven  and 
earth :  He  giveth  to  all  life,  and  breath,  and  all  things :  He  hath 
determined  the  times  before  appointed,  and  the  bounds  of  our  habi- 
tation." The  Apostle  adds,  "  In  Him  we  live,  and  move,  and  have 
our  being ;"  and  quotes  the  saying  of  the  poet  Aratus,  "  For  we  are 
also  his  offspring."  The  doctrine  of  providence  was  not  new  to  the 
Gentiles,  hke  that  of  creation.  It  was,  indeed,  denied  by  the  fol- 
lowers of  Epicurus,  who  represented  the  Gods  as  indifferent  specta- 
tors of  what  was  passing  on  the  earth,  and  the  Stoics,  notwithstand- 
ing their  fine  sayings  on  the  subject,  may  be  charged  with  having 
virtually  overthrown  it,  by  their  notions  of  fate ;  but  other  philoso- 
phers, and  the  common  people,  believed,  that  the  Divine  govern- 
ment extended  to  this  world,  and  regulated  the  affairs  of  individu- 
als, and  nations.  Hence,  the  supplications,  thanksgivings,  and 
sacrifices,  which  were  offered  up  on  public  and  private  occasions. 
Our  views  of  providence  have  been  enlarged  and  corrected  by  reve- 
lation, which  informs  us,  that  God  is  constantly  present  with  his 
W'Orks ;  that  he  cares  for  all  his  creatures,  and  for  the  individual, 
as  well  as  the  species  ;  that  our  situation  in  life,  and  the  changes  in 
our  condition,  are  determined  and  disposed  by  his  wisdom  ;  and  that 
the  laws  of  nature  are  the  operations  of  his  power,  by  which  the 
order  of  the  universe  is  maintained.  "  All  things,"  said  a  heathen 
poet,  "  are  full  of  G,,.]."  The  enlightened  e3^e  perceives  him,  not 
only  in  that  majestic  orb  of  light,  which  blazes  in  the  heavens,  but 
in  the  meanest  reptile,  and  in  the  humblest  weed  which  springs 
from  the  earth.  We  feel  him  stirring  within  us.  It  is  by  his  secret 
influence,  that  our  blood  circulates,  our  stomach  digests  its  food,  and 
our  lungs  perform  their  important  functions  ;  it  is  by  him,  that  our 
spirit  thinks,  and  wills,  animates  our  bodies,  and  receives  impres- 
sions from  the  organs  of  sense.  The  universal  Parent  sustains  and 
nourishes  every  being,  to  whom  he  has  imparted  life,  and  exercises 
a  particular  care  towards  men,  "  for  we  are  also  his  offspring." 

From  these  principles  Paul  draws  the  following  inferences. 

First,  God  is  not  confined  to  a  particular  place.  "  Seeing  that  he 
is  Lord  of  heaven  and  earth,  he  dwelleth  not  in  temples  made  with 
hands."  The  Gentiles  believed,  that,  by  the  performance  of  certain 
ceremonies,  the  Gods  were  induced  to  descend  into  the  temples 
which  had  been  erected  to  their  honour,  and  that  they  resided  in 
the  images  by  which  they  were  represented.     Their  deluded  wor- 


270  LECTURE  XX. CHAPTER  XVII.  15 — 34. 

shippers,  therefore,  resorted  to  the  temples,  in  the  persuasion,  that 
their  devotions  Avould  be  more  acceptable  there  than  in  any  other 
place ;  and  sometimes,  they  contended  who  should  sit  nearest  the 
images,  that  their  prayers  might  be  better  heard.  In  opposition  to 
these  gross  conceptions,  Paul  declared,  that  the  Most  High  is  not  a 
local  Deity,  but  a  great  and  incomprehensible  Being,  whose  essence 
fills  heaven  and  earth.  Once,  indeed,  there  was  a  temple,  in  which 
he  dwelt  by  a  glorious  symbol,  and  received  tire  oblations  and 
prayers  of  the  Israelites  ;  but  they  were  too  well  instructed  to  sup- 
pose, that  Jehovah  himself  was  confined  within  the  walls  of  a  house. 
The  whole  earth  exhibited  signs  of  his  presence ;  and  his  gracious 
aid  was  obtained  in  every  place,  where  his  name  was  devoutly  in- 
vocated. 

Secondly,  He  is  independent  and  self-sufficient.  "  Neither  is  he 
worshipped  with  men's  hands,  as  though  he  needed  any  thing." 
Although  the  more  enlightened  Heathens  were  convinced,  that  the 
Gods  were  not  in  want  of  any  thing,  which  it  was  in  the  power  of 
men  to  bestow,  yet  the  connnon  people  believed,  that  in  presenting 
costly  oblations,  they  conferred  a  favour  upon  them  which  they 
were  bound  to  repay ;  and,  hence,  they  reproached  them  with  in- 
gratitude, and  treated  them  with  indignity,  when  they  were  disap- 
pointed of  the  blessings  which  they  expected  to  obtain.  Some  were 
even  so  gross  as  to  imagine,  that  their  Deities  were  gratified  with 
the  smell  of  the  incense  and  the  sacrifices  which  were  burnt  upon 
the  altars.*  But,  to  what  want  can  he  be  subject,  who  "  giveth  to 
all  life,  and  breath,  and  all  things  ?"  The  bounty  of  his  providence 
is  a  proof,  that  his  stores  are  inexhaustible.  He  who  sustains  from 
day  to  day,  and  from  year  to  year,  millions  of  creatures,  can  stand 
in  no  need  of  foreign  supply.  It  is  the  duty  of  men  to  adore  him 
with  reverence  and  gratitude,  and  by  performing  this  reasonable 
and  delightful  service,  their  own  happiness  will  be  promoted ;  but 
the  praises,  the  obedience,  and  the  gifts  of  all  orders  of  beings  in  the 
universe,  would  make  no  addition  to  his  infinite  and  immutable 
felicity. 

Thirdly,  He  is  a  spiritual  and  invisible  being.  "  Forasmuch  then, 
as  we  are  the  offspring  of  God,  we  ought  not  to  think  that  the  God- 
head is  like  unto  gold,  or  silver,  or  stone  graven  by  art  and  man's 
device."     The  Heathen  Deities  were  supposed,  by  their  votaries,  to 

♦  Arnobii  adv.  Gentes.  Lib.  vii. 


LECTURE    XX. CHAPTER   XVII.     16 — 34.  271 

have  bodies,  which,  aUhough  immortal,  were,  hke  ours,  nourished 
with  food  and  drink,  might  suffer  weariness  and  pain,  and  needed 
to  be  refreshed  by  rest  and  sleep.  The  images  which  they  formed 
of  gold,  silver,  and  stone,  were  conceived  to  be  true  representations 
of  them.  But,  more  exalted  conceptions  of  the  Father  of  their  spirits, 
should  have  been  entertained  by  his  rational  offspring.  A  corpo- 
real being  is  necessarily  limited  in  his  essence,  and  in  all  his  per- 
fections. How  could  such  a  being,  circumscribed  in  place  and  in 
power,  have  given  existence  to  the  immense  system  of  creation ; 
and  how  could  he  superintend  its  affairs  !  The  living  soul  in  man 
is  the  more  excellent  part  of  his  compound  nature ;  and  the  hea- 
thens themselves  regarded  the  body  as  its  prison.  Why  did  they 
admit  the  thought,  that  what  they  felt  to  be  an  incumbrance,  con- 
stituted a  part  of  the  nature  of  the  Gods,  who  were  so  much  exalted 
above  them  ?  Man,  indeed,  is  prone  to  believe,  that  the  object  of 
his  worship  is  such  a  one  as  himself.  But,  when  we  elevate  our 
minds  to  the  Greatest  and  Best  of  all  beings,  it  is  surely  more  con- 
sonant to  reason,  to  remove  from  the  idea  of  him  all  the  imperfec- 
tions of  creatures  ;  to  attribute  to  him  every  possible  excellence  in 
the  highest  degree  ;  to  conceive  of  him  as  independent  upon  time 
and  place,  and  comprehending  in  his  mysterious  existence  all  space, 
and  all  duration.  This  sublime  conception  accords  only  with  a 
spiritual  being.  The  pure  spirituality  of  the  divine  essence,  how- 
ever, is  a  discovery  which  we  owe  solely  to  revelation.  AVhen  our 
Saviour  said,  "  God  is  a  spirit,"  he  expressed  a  truth,  unknown  to 
the  wise  men  of  the  ancient  world. 

With  these  reasonings,  Paul  intermixes  an  observation  upon  the 
duty  of  men  in  reference  to  their  Maker,  the  knowledge  of  whom 
they  should  have  exerted  the  utmost  diligence  to  acquire  ;  for  he 
had  revealed  himself  in  the  works  of  creation  and  providence,  with 
a  design,  "  that  they  should  seek  the  Lord,  if  haply  they  might  feel 
after  him,  and  find  him,  though  he  be  not  far  from  every  one  of 
us."  Reason,  the  distinguishing  attribute  of  man,  finds  its  noblest 
employment;  in  tracing  the  power,  and  goodness,  and  wisdom  of 
its  Author,  in  the  frame  and  constitution  of  the  Universe.  Before 
the  eyes  of  all  nations  the  book  of  nature  is  unfolded,  in  which 
the  existence  and  attributes  of  God  are  written  in  legible  charac- 
ters. His  works  were  the  only  means  of  knowing  him,  which  the 
Gentiles  possessed.  The  Apostle  represents  those  means  as  not  the 
most  favourable  to  the  success  of  their  inquiries,  because  the  infor- 


272  LECTURI  XX. CHAPTER  X\TI.  15 — 34. 

mation  which  they  communicated  was  imperfect,  and  the  conclu- 
sion to  which  they  led  was  uncertain.  He  compares  the  Gentiles 
to  a  blind  man,  or  to  a  person  in  the  dark,  groping  for  an  object, 
which  he  does  not  well  know  where  to  find.  The  description  is 
just  and  striking.  How  many  have  been  their  mistakes,  and  how 
gross  their  errors,  in  both  ancient  and  modern  times  !  Unable  to 
determine,  whether  there  is  one  God  or  a  thousand,  whether  he 
governs  the  world,  or  neglects  it,  what  is  the  nature  of  his  govern- 
ment, what  homage  he  demands  from  his  creatures,  and  what  ex- 
pectations they  should  entertain  in  reference  to  a  future  state,  do 
they  not  present  the  melancholy  spectacle  of  men,  whose  spark  of 
reason  was  insufficient  to  dispel  the  gloom,  in  which  they  were  en- 
veloped ?  The  cause,  however,  of  their  ignorance  is  to  be  found, 
not  so  much  in  the  obscurity  of  nature,  as  in  the  weakness  and 
depravity  of  the  human  understanding.  Our  intellectual  powers 
were  enfeebled  by  the  fall ;  our  minds  are  perverted  by  prejudice, 
and  misled  by  the  imagination  and  the  passions.  The  characters 
in  the  book  of  nature  are  as  distinct  as  ever,  but  our  mental  sight 
is  impaired,  so  that  we  read  with  difficulty,  and  commit  many 
errors,  till  Jesus  Christ,  by  the  gospel,  restore  clearness  and  vigour 
to  our  eyes. 

Although  it  was  the  will  of  God,  that  men  should  seek  after  him, 
yet  the  Gentiles  had  not  found  him.  They  had  embraced  the  illu- 
sions of  fancy  for  truth,  and  had  adored  the  creature  in  the  room  of 
the  Creator.  God  had  left  them  to  the  wanderings  of  their  vain 
minds,  and  had  not  interposed  to  check  the  progress  of  error. 
"  The  times  of  this  ignorance  he  winked  at."  This  is  an  allusion 
to  a  person  who  intending  not  to  intermeddle  with  what  is  trans- 
acting around  him,  closes  his  eyes,  that  he  may  seem  not  to  observe 
it.  God  gave  no  revelation  of  his  will  to  the  Gentiles  ;  he  sent  no 
inspired  messenger  to  reclaim  them  from  idolatry.  Does  it  appear 
strange,  that  he  should  have  neglected  so  great  a  portion  of  his  ra- 
tional offspring,  although  he  beheld  them  engaged  in  pernicious 
errors,  and  departing  farther  and  farther  from  his  ways  ?  Let  it  be 
considered,  that  he  was  under  no  obligation  to  interpose  in  favour 
of  persons,  who  had  already  disregarded  the  voice  of  nature,  and 
had  voluntarily  permitted  their  reason  to  be  warped  and  blinded  by 
their  passions.  Besides,  it  seems  to  have  been  his  intention  in  leav- 
ing men  to  multiply  follies  and  crimes  from  age  to  age,  till  religion 
and  virtue  were  utterly  lost,  to  demonstrate  the  necessity  of  revela- 


LECTURE  XX. CHAPTER  XVII.  15 — 34-  273 

tion,  and  to  prepare  the  world  for  gratefully  receiving  that  discovery 
of  his  will,  which  he  purposed  to  make  in  the  fullness  of  time. 
*'  For  after  that,  in  the  wisdom  of  God,  the  world  by  wisdom  knew 
not  God,  it  pleased  God  by  the  foolishness  of  preaching  to  save  them 
that  believe." 

But  the  season  of  dereliction  was  past.  God  had  remembered 
his  forlorn  creatures,  and  mercifully  provided  means  for  reclaiming 
them  from  ignorance  and  impiety.  "  But  now  he  commandeth  all 
men  every  where  to  repent."  These  words  do  not  imply,  that  the 
former  idolatry  of  the  Gentiles  was  innocent,  and  that  now  only  it 
was  their  duty  to  forsake  it ;  but  they  obviously  signify,  that  the 
plan  of  the  divine  procedure  towards  them  was  changed.  God 
had  sent  forth  his  ministers  to  convince  them  of  their  wickedness, 
in  apostatising  from  their  Maker  and  Benefactor,  and  to  command 
them  to  return  to  his  service.  This  command  was  enforced  by  one 
of  the  most  awful  doctrines  of  our  religion,  that  of  the  future  judg- 
ment, in  its  circumstances  more  solemn  than  the  judgment  which 
the  Gentiles  expected  ;  not  a  private  inquiry  into  the  actions  of  each 
individual  at  his  death,  but  a  pubUc  trial  of  the  human  race,  as- 
sembled together  to  hear  the  sentence,  which  will  consign  them  to 
everlasting  happiness,  or  misery.  "  Because  he  hath  appointed  a 
day  in  the  Avhich  he  will  judge  the  world  in  righteousness,  by  that 
man  whom  he  hath  ordained  ;  whereof  he  hath  given  assurance 
unto  all  men,  in  that  he  hath  raised  him  from  the  dead."  The 
mention  of  the  judgment,  led  the  Apostle,  by  a  natural  transition, 
to  the  grand  subject  of  his  mission.  It  does  not  appear,  whether 
he  was  permitted  to  illustrate  the  topics,  introduced  in  the  con- 
clusion of  his  speech  ;  but  it  is  not  improbable  that  the  Athenians, 
from  curiosity,  would  listen  for  some  time,  to  his  account  of  Jesus  and 
the  resurrection. 

The  curiosity  of  a  part  of  the  audience  was  soon  satisfied  ;  and  the 
doctrine  of  Paul  seemed  to  them  to  be  less  deserving  of  patient  atten- 
tion, than  of  ridicule.  "  When  they  heard  of  the  resurrection  of  the 
dead,  some  mocked."  By  the  Gentiles,  a  resurrection  was  accounted 
neither  credible  nor  desirable.  They  believed  that  at  death,  the 
body  mingled  for  ever  with  its  native  earth ;  and  that,  if  the  soul 
was  not  extinguished  with  the  breath,  it  subsisted  in  an  unembodied 
state,  or  was  clothed  with  a  new  and  purer  vehicle.  They  laughed, 
therefore,  when  Paul  assured  them,  that,  at  some  distant  period,  the 
dust  lying  in  the  grave  should  resume  its  original  form,  and  be  again 

35 


274  LECTURE    XX. CIIAPTKR   XVII.     15 34. 

endowed  with  life  and  sensation.  "  And  others  said,  We  will  hear 
thee  again  of  this  matter."  They  were  neither  prepared  to  assent 
to  what  he  had  told  them,  nor  disposed  to  reject  it,  without  exami- 
nation. Although  strange,  it  might  be  true  ;  and  it  was  therefore 
entitled  to  another  hearing.  Their  language  indicated  a  state  of 
mind,  which,  upon  reflection,  and  more  ample  information,  would 
probably  terminate  in  conviction. 

There  were  a  few,  however,  to  whom  his  doctrine  seemed  not 
only  curious  and  probable,  but  true.  Among  these,  were  Dionysius, 
a  member  of  the  court  of  Areopagus,  and  a  woman  called  Damaris, 
and  some  others,  whose  names  are  not  mentioned.  The  number 
of  converts  was  small,  but  they  were  the  first-fruits  of  an  abundant 
harvest.  The  philosophical  pride  of  Athens  ere  long  humbled  itself 
before  the  cross  of  Christ ;  and  Jehovah  reigned  alone,  amidst  its 
deserted  temples,  and  its  idols  laid  prostrate  in  the  dust. 

Let  the  boast  of  reason  cease.  Let  infidels  no  longer  dare  to 
decry  revelation  as  unnecessary,  and  to  extol  the  powers  of  the  hu- 
man mind  as  a  sufficient  guide  in  religion.  The  strength  of  rea- 
son has  been  tried  ;  and  the  experiment  was  made  in  the  most  fa- 
vourable circumstances.  You  have  not  been  hearing  of  barbarous 
tribes,  among  whom  intellect  had  received  no  cultivation,  and  we 
perceive  rather  the  instincts  of  the  lower  animals,  than  the  nobler 
faculties  of  man.  You  have  been  introduced  to  the  Athenians,  the 
most  enlightened  and  refined  people  of  antiquity.  And  what  were 
the  achievements  of  reason,  in  the  seat  of  elegance  and  philosophy? 
Did  it  discover  the  unity  of  God,  and  present  to  him  a  pure  and  ra- 
tional worshp  ?  Do  we  find  in  the  writings  of  those  polished  Greeks, 
a  complete  system  of  natural  religion?  Alas  !  we  see  in  Athens, 
not  only  the  common  idolatry  of  heathen  cities,  but  its  utmost  ex- 
travagance, as  if  unassisted  reason,  the  more  it  was  improved,  had 
served  the  more,  by  its  false  lights,  to  lead  mankind  astray.  Let 
us  learn  from  this  memorable  example,  that  we  stand  in  need  of  a 
surer  and  a  more  perfect  guide  ;  let  us  rejoice,  that  the  gospel,  like 
"  the  day-spring  from  on  high,"  has  arisen  upon  us,  to  conduct  us 
in  the  way  of  truth  and  peace.  Infidels  themselves  are  indebted  to 
it,  although  they  disdain  to  acknowledge  the  obligation.  By  its  aid, 
they  see  farther  and  more  distinctly  than  the  greatest  philosophers 
of  ancient  times,  whom  they  do  not  surpass  in  intellectual  vigour, 
nor  equal  in  diligence  of  research.     Yet,  with  base  ingratitude,  they 


LECTURE  XX. — CHAPTER  XVll.  15 — 34.  275 

(uni  the  benefit  which  they  have  derived  from  revelation,  into  an 
arg-ument  against  it ;  and  exclaim,  that  theglorions  luminary,  from 
which  they  have  stolen  their  light,  is  useless,  and  should  be  blotted 
out  of  the  heavens. 

Let  us  remember,  that  great  privileges  infer  high  responsibility. 
"  The  times  of  this  ignorance  God  winked  at;  but  now  connnand- 
eth  all  men  every  where  to  repent."  At  no  time,  indeed,  did  he 
tolerate  idolatry,  for  it  was  impossible,  that  he  should  have  ever  ap- 
proved of  those  who  worshipped  and  served  the  creature,  instead  of 
the  Creator.  In  the  Epistle  to  the  Romans,  Paul  asserts,  that  the 
Gentiles  were  "  without  excuse."  But,  our  Saviour  has  shown,  that 
the  punishment  inflicted  upon  sinners  in  the  future  state,  Avill  bear 
an  exact  proportion  to  their  means  of  information,  and  their  excite- 
ments to  duty. 

Speaking  of  the  city,  by  the  inhabitants  of  which  his  Apostles 
should  be  rejected,  he  says,  "  It  shall  be  more  tolerable  for  the  land 
of  Sodom  and  Gomorrah  in  the  day  of  judgment  than  for  that 
city."  He  selects  the  worst  of  the  heathens,  and  declares,  that 
their  doom  shall  be  less  severe  than  that  of  the  despisers  of  the 
gospel.  Our  privileges  are  greater  than  even  those  of  the  hearers 
of  Christ,  during  his  ministry  upon  earth.  Revelation  is  com- 
pleted ;  it  is  confirmed  by  ample  and  luminous  evidence ;  and  the 
Holy  Ghost  is  sent  forth  to  enlighten  our  minds.  If,  after  all,  we 
remain  ignorant  of  the  true  God,  or  form  false  and  dishonourable 
conceptions  of  his  attributes  and  dispensations  ;  if  we  neglect  to 
worship  him,  or  content  ourselves  with  oflfering  to  him  only  bodily 
service ;  if  we  give  that  obedience  to  the  world  and  the  flesh,  to 
which  he  alone  is  entitled,  what  apology  can  we  plead  for  our  con- 
duct ?  Are  we  not  the  most  ungrateful  and  perverse  of  men  ? 
What  then  can  we  expect,  but  that  in  the  day  of  retribution,  our 
privileges,  of  which  we  vainly  boast,  shall  each  of  them  have  a 
voice  to  accuse  us,  and  shall  demand  our  condemnation,  for  the 
glory  of  divine  justice?  Happy  are  they  who  live  in  a  Christian 
land,  if  they  only  prize  and  improve  their  advantages.  But  as 
for  those  by  whom  they  are  neglected,  it  would  have  been  better 
for  them,  that  they  had  lived  and  died  among  heathens.  They 
should  have  perished  by  a  milder  doom.  "  For  this  is  the  con- 
demnation, that  light  is  come  into  the  world,  and  men  loved  dark- 
ness rather  than  light,  because  their  deeds  were  evil." 


LECTURE    XXI, 


PAUL    IN    CORINTH. 


Chap,  xviii.  1 — 1' 


The  commission  of  Jesus  Christ  to  his  Apostles,  authorised  them 
to  preach  the  gospel,  and  to  form  Churches,  in  every  region  of  the 
earth.  As  it  was  impossible  for  them  literally  to  execute  this  com- 
mission, we  must  conceive  it  to  have  been  delivered  to  them  as  the 
first  in  a  long  succession  of  preachers,  whose  progressive  labours 
should  ultimately  diffuse  the  light  of  truth  throughout  the  habita- 
ble world.  Yet,  no  exertion  was  wanting  on  their  part,  to  dissemi- 
nate, as  extensively  as  possible,  the  religion  of  their  Master.  With 
more  enlightened  views,  and  purer  motives  than  the  Pharisees, 
they  compassed  sea  and  land,  to  make  proselytes  to  Christianity. 
The  notion  that  some  of  the  Apostles  were  bishops  of  particular 
cities,  is  inconsistent  with  the  nature  of  their  office.  They  were 
not  sent  to  preside  over  the  Church  of  Jerusalem,  of  Antioch,  or  of 
Rome.  The  whole  world  was  their  diocese,  and  the  catholic  society 
of  believers  was  their  flock.  In  general,  they  did  not  stay  long  in 
a  place  ;  but  having  sown  the  seeds  of  truth  in  one  city,  or  country, 
they  made  haste  to  perform  the  same  salutary  work,  in  another. 
We  have  seen  Paul  preaching  in  several  provinces  of  Asia,  then 
passing  over  to  Macedonia,  and  afterwards  making  Greece  the 
scene  of  his  labours.  We  have  seen  him  in  Athens,  disputing  with 
the  philosophers ;  and  we  are  now  to  see  him  in  Corinth,  conflicting 
with  the  obstinacy  and  furious  zeal  of  the  Jews. 

Corinth  was  a  city  of  Greece,  which  enjoyed,  from  its  situation, 
uncommon  advantages  for  commerce,  being  built  upon  a  neck  of 
land,  which  was  washed  on  both  sides  by  the  sea.  It  was  taken 
and  destroyed  by  the  Romans  ;  but  it  soon  rose  from  its  ashes,  and, 
at  the  time  when  Paul  visited  it,  was  in  a  very  flourishing  state. 


LECTURE  XXI. CHAPTER  XVIU.  1 17.  277 

Wealth  was  accompanied  with  kixury,  its  usual  attendant,  insomuch, 
that  the  Corinthians  w^eie  infamous  among  the  lieathens  for  their 
profligate  manners  ;  and  to  live  after  the  manner  of  the  Corinthi- 
ans, was  a  proverbial  expression  for  leading  a  dissipated  life. 
Venus,  the  goddess  of  Ucentiousness,  was  publicly  worshipped  in  the 
city,  and  a  thousand  prostitutes  were  consecrated  to  her  service.  In 
a  scene  of  so  much  depravity,  the  gospel  was  as  unlikely  to  succeed, 
as  in  the  refined  city  of  Athens.  If  philosophy  fosters  that  pride 
of  understanding,  which  revolts  at  the  humiliating  lessons  of  faith, 
sensuality  indisposes  the  heart  for  submitting  to  the  holy  discipline, 
which  religion  enjoins.  Yet,  in  Corinth  the  gospel  proved  mighty 
"to  cast  down  the  strongholds  of  iniquity,  and  to  bring  the  thoughts 
of  men  into  captivity  to  Christ." 

When  Paul  came  to  Corinth,  "  he  found  a  certain  Jew,  named 
Aquila,  born  in  Pontus,  lately  from  Italy,  with  his  wife  Priscilla, 
(because  that  Claudius  had  commanded  all  Jews  to  depart  from 
Rome,)  and  he  came  unto  them."  When  the  emperor  Claudius 
ascended  the  throne,  he  made  laws  in  favour  of  the  Jews,  who  had 
been  grievously  harassed  by  his  predecessor  Caligula ;  but  about 
the  eighth  or  ninth  year  of  his  reign,  he  withdrew  his  protection  from 
them,  and  published  an  edict  banishing  them  from  Italy.  The 
historian  Suetonius  is  supposed  to  refer  to  the  event,  which  is  here 
related  by  Luke,  when  he  says  in  his  life  of  Claudius,  that  "  he  ex- 
pelled from  Rome  the  Jews,  who  were  constantly  exciting  tumults, 
at  the  instigation  of  Christ.*"  It  is  not  easy  to  determine  what  he 
intended  by  this  accusation  of  our  Saviour.  The  most  probable 
account  of  it  is,  that  having  no  knowledge  of  him  but  from  the 
calumnious  reports  of  the  Jews,  he  concluded,  that  he  was  the  ring- 
leader of  one  of  their  sects  ;  and  was  thus  hastily  induced  to  impute 
the  seditious  conduct  of  the  men  of  that  nation,  who  resided  in 
Rome,  to  the  influence  of  his  doctrine.  It  is  certain,  that  among 
those  Jews  there  were  some  Christians,  as  Aquila  and  Priscilla, 
who  would  lead  "  quiet  and  peaceable  lives  in  all  godliness  and 
honesty ;"  but  the  Romans  had  not  yet  learned  to  distinguish  them 
from  such  as  adhered  to  the  religion  of  Moses  ;  and  being  all  con- 
founded under  one  denomination,  they  were  involved  in  the  same 
charge,  and  subjected  to  the  same  punishment.     "  Aquila  and  Pris- 

*  Suet.  Claud,  cap.  25. 


278  LECTURE    XXI. — CHAPTER    XVIII.     1 17. 

cilia  had  lately  come  from  Italy,  because  that  Claudius  had  com- 
manded all  Jews  to  depart  from  Rome. 

Paul  associated  with  them,  as  being,  perhaps,  the  only  Chris- 
tians in  the  place  ;  "  and  because  he  was  of  the  same  craft,  he  abode 
with  them  and  wrought,  for  by  their  occupation  they  were  tent- 
makers."  The  Apostle,  who  was  a  disciple  of  Gamaliel,  had  ap- 
plied to  the  occupation  of  tent-making,  not  so  much  from  necessity, 
we  may  presume,  as  in  compliance  with  a  national  custom.  Among 
the  Jews,  it  was  usual  for  persons  of  education  to  learn  a  trade,  by 
which,  if  circumstances  should  require  it,  they  might  support  them- 
selves, without  being  burdensome  to  others.  It  is  a  saying  of  one 
of  the  Rabbis,  "  that  he  who  does  not  teach  his  son  some  art  or 
calling,  acts  no  better  than  if  he  taught  him  to  be  a  thief."  No 
honest  employment  was  accounted  dishonourable.  Paul  engaged 
in  work  with  Aquila  and  Priscilla,  because  there  was  yet  no  Church  . 
in  Corinth,  to  which  he  could  look  for  maintenance,  according  to 
this  incontrovertible  maxim,  •'  The  labourer  is  worthy  of  his  hire." 
In  certain  cases,  when  there  were  Churches,  he  declined  making  a 
demand  upon  them,  in  consideration  of  their  peculiar  circumstances, 
or  to  prevent  any  from  alleging  or  suspecting,  that  he  was  influ- 
enced by  mercenary  views,  and  to  show  by  his  disinterestedness,  how 
fully  he  was  convinced  of  the  truth  of  the  gospel,  and  how  pure 
was  his  zeal  for  the  salvation  of  souls.  But  his  claim  was  unques- 
tionable ;  and  he  did  not  fail  to  assert  it  in  the  most  implicit  terms, 
even  when  he  waved  the  exercise  of  it,  from  prudence  or  generosity. 

Concerning  Aquila  and  Priscilla  we  may  remark,  that  although 
they  may  seem  to  have  been  persons  of  an  obscure  condition,  de- 
pending for  subsistence  upon  their  own  labour,  yet  their  names  are 
recorded  in  Scripture,  to  be  transmitted  with  honour  to  the  latest 
posterity.  Mention  is  made  of  them  in  several  places  of  the  New 
Testament.  In  the  Epistle  to  the  Romans,  Paul  speaks  of  them 
in  the  following  terms ;  "  Greet  Priscilla  and  Aquila,  my  helpers 
in  Christ  Jesus  :  who  have  for  my  life  laid  down  their  own  necks  ; 
unto  whom  not  only  I  give  thanks,  but  also  all  the  Churches  of 
the  Gentiles."  This  example  holds  out  an  inducement  to  others 
in  similar  circumstances,  to  exert  themselves  in  the  service  of  re- 
ligion. Their  situation  may  preclude  them  from  obtaining  the 
celebrity  which  is  attached  to  eminence  in  learning  and  science, 
and  to  splendid  achievements  ;  but  by  the  faithful  performance  of 
Christian  duties,  by  usefulness  within  the  sphere  of  their  influence, 


LECTURE    XXI. CHAFTER    XVIII.     1 — 17,  279 

oy  helping  the  ministers  of  Christ,  in  imitation  of  Aquila  and 
Priscilla,  while  they  encourage  them  in  their  work,  and  second  by 
example  and  private  exhortations  their  public  instructions,  they  shall 
acquire  the  esteem  of  good  men,  and  what  is  infinitely  more  im- 
portaait,  shall  be  honoured  with  the  approbation  of  God.  The 
fam6  which  the  world  lavishes  upon  its  favourites,  is  fleeting  as  the 
breath  which  bestows  it ;  but  "  the  righteous  shall  be  in  everlasting 
remembrance." 

The  business  of  tent-making  did  not  hinder  Paul  from  discharg- 
ing, as  he  had  opportunity,  the  duties  of  the  Apostolical  office. 
"  He  reasoned  in  the  synagogue  every  sabbath,  and  persuaded  the 
Jews  and  the  Greeks."  The  gospel  treats  us  as  rational  creatures, 
propounding  arguments  to  convince  our  understandings,  and  mo- 
tives to  interest  our  hearts.  When  the  heathens  reproached  the 
Christians,  wdth  demanding  a  blind  assent  to  their  religion,  and 
saying  to  them,  "  Do  not  examine,  but  believe,"  they  had  forgotten, 
or  they  intentionally  overlooked  the  evidences,  which  the  gospel 
exhibited  of  its  divine  authority,  and  the  means  employed  by  the 
first  preachers  of  Christianity,  to  prevail  upon  men  to  embrace  it.* 
Paul,  for  example,  did  not  require  the  Jews  at  Corinth  to  believe 
without  proof,  that  Jesus  was  the  Messiah  ;  but  he  reasoned  with 
them,  demonstrating  from  the  Scriptures,  that  he  was  the  person 
foretold  by  the  Prophets.  It  appears  from  the  following  verses,  that 
his  labours  were  not  altogether  unsuccessful ;  but  when  he  is  said 
to  have  "  persuaded"  the  Jews  and  the  Greeks,  or  such  of  the  latter 
as  being  proselytes,  frequented  the  synagogue,  Luke  refers  rather 
to  the  tendency,  than  to  the  effect,  of  his  discources.  They  were 
calculated  to  persuade.  Such  considerations  were  brought  for- 
ward, as  were  well  fitted  to  convince  his  hearers  of  the  truth  of  the 
gospel. 

"  When  Silas  and  Timotheus  were  come  from  Macedonia,  Paul 
was  pressed  in  spirit,  and  testified  to  the  Jews,  that  Jesus  was 
Christ."  On  the  arrival  of  these  friends  and  fellow-labourers,  he 
felt  an  unusual  earnestness  for  the  conversion  of  his  countrymen. 
His  zeal  was  animated  by  their  presence,  or  by  the  agency  of  the 
Spirit  of  God  upon  his  mind.  The  word  translated  "  pressed,"  is 
the  same  which  is  used,  when  our  Lord  says,  that  he  had  a  baptism 
to  be  baptized  with,  and  was  "  straitened  "  till  it  was  accomplished ; 

*  Orig.  contra  Celsum,  Lib.  i. 


280  LECTURE  XXI. CHAPTER  XVUI.  I 17. 

and  when  Paul  informs  us,  that  the  love  of  Christ  "constrained" 
him.  It  is  expressive,  in  all  those  passages,  of  strong  desire,  and 
a  deep  sense  of  obligation,  inciting  a  person  to  the  performance  of 
his  duty.  The  perilous  situation  of  the  Jews  presented  itself 
with  redoubled  force  and  interest  to  his  mind  ;  and  his  heart 
glowed  with  ardent  love  to  their  souls,  which  would  not  permit 
him  to  rest,  till  he  had  used  every  endeavour  to  accomplish  their 
salvation. 

His  labours  were  bestowed  upon  an  ungrateful  people.  "  They 
opposed  themselves  and  blaspliemed."  They  cavilled  at  his  argu- 
ments, and  treated  his  affectionate  exhortations  with  contempt. 
Their  furious  bigotry  broke  out  in  reproaches,  not  only  against 
Paul,  as  an  apostate  from  the  religion  of  his  fathers,  but  against 
Jesus,  whom  they  reviled  as  an  impostor.  Their  violence  would 
be  the  greater,  because  they  felt  themselves  pressed  by  his  reason- 
ings. Men  full  of  prejudice,  can  hardly  be  expected  to  listen  calmly 
to  those  who  would  convince  them  of  their  error ;  and  what  is  want- 
ing in  argument,  they  usually  supply  by  vehemence  and  abuse.  It 
is  an  expeditious  and  easy  plan,  to  blacken  the  reputation  of  an 
antagonist,  to  whom  they  are  unable  to  reply. 

Finding  it  to  be  in  vain  to  make  any  farther  attempts  for  their 
conversion,  the  Apostle  "  shook  his  raiment,  and  said  unto  them, 
Your  blood  be  upon  your  own  heads  ;  I  am  clean  :  from  henceforth 
I  will  go  unto  the  Gentiles."  Our  Lord  commanded  his  Apostles, 
when  the  inhabitants  of  any  city  Avould  not  receive  them,  "  to  shake 
off  the  very  dust  from  their  feet,  for  a  testimony  against  them." 
That  dust  would  remain  as  a  memorial,  that  the  ministers  of  salva- 
tion had  come  to  them,  and  had  been  despised ;  or  llie  action  was 
intended  to  signify,  that  those  ministers  should  henceforth  have  no 
communication  with  such  obstinate  sinners.  With  the  same  design, 
Paul  now  shook  his  garment,  or  shook  off  the  dust  which  adhered 
to  his  garment.  Symbolical  actions  were  frequent  among  the  Pro- 
phets, and  were  probably  so  congenial  to  the  manners  of  the  Jews, 
as  to  be  easily  understood.  "  Your  blood  be  upon  your  own  heads  ; 
1  am  clean."  "  If  you  perish,  it  is  by  your  own  fault ;  I  am  free 
from  blame."  Although  every  man  shall  be  finally  condemned  for 
his  personal  sins,  yet  others  may  be  accessary  to  his  ruin.  They 
contribute  to  it,  who  tempt  him  to  commit  sin ;  who,  in  any  way, 
encourage  him  to  continue  in  it ;  who  withhold  that  instruction, 
and  those  admonitions,  by  which  he  might  have  been  preserved 


LECTURE    XXI. CHAPTER    XVIII.     1 17.  281 

from  falling,  or  restored  ;  who  neglect  any  thing,  which  they  should 
hav^e  done,  for  the  salvation  of  his  soul.  Happy  is  tliat  minister  of 
religion,  who  can  say,  with  a  pure  conscience,  to  the  infatuated  sin- 
ners, who  have  resisted  his  endeavours  for  their  good,  "  Your  blood 
be  upon  your  own  heads  ;  I  am  clean  !"  It  is  a  consoling  reflec- 
tion, that  he  has  been  faithful  to  his  fellow  men,  and  to  his  Saviour. 
"  His  witness  is  in  heaven  ;  his  record  is  on  high."  But  the  minis- 
ters of  religion  are  not  alone  concerned  to  be  thus  pure.  Parents, 
husbands,  wives,  friends,  and  acquaintance  !  beware,  lest  the  objects 
of  your  most  tender  affections,  the  companions  of  your  social  hours, 
appear  before  the  tribunal  of  God,  and  attribute  their  eternal  perdi- 
tion to  the  unworthy  example  which  you  set  before  them  ;  to  your 
imprudent  indulgence  ;  to  your  unwise  counsels,  and  unseasonable 
complaisance  ;  to  your  total  disregard  of  their  spiritual  interests, 
amidst  much  solicitude  for  their  temporal  welfare.  Let  no  person 
say  with  Cain,  "  Am  I  my  brother's  keeper  ?"  If  Providence  has 
put  it  in  the  power  of  one  man  to  excite  another  to  do  good,  or  to 
entice  him  to  evil,  he  is  his  keeper,  and  shall  be  answerable  for  the 
abuse  of  his  influence. 

While  the  Apostle  laid  the  guilt  of  their  perdition  upon  the  Jews 
themselves,  he  intimated,  that  they  should  be  deprived  of  the  means 
of  salvation  which  they  had  contumaciously  resisted.  "From  hence- 
forth I  will  go  unto  the  Gentiles."  The  gracious  designs  of  Heaven 
were  not  to  be  disappointed  by  their  rejection  of  the  gospel.  There 
were  others,  to  whom  the  good  news  might  be  published,  and  by 
whom  they  would  be  joyfully  received.  "  I  will  now  preach  to  the 
Gentiles." 

The  opposition  of  the  Jews  did  not  discourage  Paul  from  proceed- 
ing in  his  work.  "  He  departed  thence,  and  entered  into  a  certain 
man's  house,  named  Justus,  one  that  worshipped  God,  whose  house 
joined  hard  to  the  synagogue."  These  words  do  not  mean,  that 
leaving  Aquila  and  Priscilla,  he  went  to  live  with  Justus  ;  but  that 
not  finding  it  safe  to  resort  any  more  to  the  synagogue,  or  being 
positively  excluded  from  it,  by  a  decree  of  the  rulers,  he  accepted 
the  offer  made  by  this  proselyte  of  his  house,  for  holding  religious 
assemblies.  Some  of  the  Jews  were  persuaded  by  the  reasonings 
of  Paul.  Of  this  number  was  "  Crispus,  the  chief  ruler  of  the  syna- 
gogue, who  believed  in  the  Lord  with  all  his  house.  And  many 
of  the  Corinthians  hearing  believed,  and  were  baptized."  These 
were  not  Jews  alone,  but  natives  of  the  place,  who  were  con- 
3'G 


282  LECTURE   XXI. CHAPTER   XVIII.    1 17. 

verted  by  his  discourses,  especially  after  he  had  begun  to  preach 
in  the  house  of  Justus,  where  he  was  heard  by  a  promiscuous 
audience. 

"  Then  spake  the  Lord  to  Paul  in  the  night  by  a  vision.  Be  not 
afraid,  but  speak,  and  hold  not  thy  peace.  For  I  am  with  thee, 
and  no  man  shall  set  on  thee  to  hurt  thee :  For  I  have  much  people 
in  this  city."  The  Apostle  was  not  a  timid  man.  Of  a  firm  and 
ardent  temper,  he  engaged  with  earnestness  in  any  enterprise,  and 
was  prepared  to  abide  by  his  purpose,  in  the  face  of  opposition. 
But  the  most  courageous  are  but  men,  who  may  experience  mo- 
ments of  weakness,  and  disappoint  the  expectations  of  others,  by  a 
cowardly  flight  from  danger.  Jesus  Christ,  therefore,  appeared  to 
his  faithful  servant,  to  assure  him  of  his  assistance  and  protection. 
There  were  other  trials  awaiting  him,  besides  those  which  he  had 
already  undergone.  "  Speak,  and  hold  not  thy  peace."  The  policy 
of  worldly  men  is  supple  and  accommodating.  Keeping  its  own 
interest,  the  main  spring  of  all  its  actions,  continually  in  view,  it 
consults  the  tastes  and  humours  of  others,  and,  with  dexterous  facil- 
ity, adapts  itself  to  the  ever  varying  aspect  of  affairs.  Its  looks  are 
studied ;  its  words  are  carefully  weighed.  It  seeks  by  flattery  to 
gain  the  heart,  and  thus  to  make  sure  of  the  object  of  its  arts,  who 
will  suffer  himself  to  he  led,  in  the  chains  of  vanity  and  self-love,  a 
captive  at  its  pleasure.  What  is  agreeable  and  soothing  is  readily 
told ;  but  if  any  thing  would  wound  the  pride  of  others,  or  oflTend 
their  prejudices,  the  salutary  trutli  is  buried  in  silence.  The  Apos- 
tles of  Jesus  Christ  renounced  the  artifices  of  dishonesty.  Their 
aim  was  not  the  praise  of  men,  but  their  salvation,  not  their  own 
private  interests,  but  the  honour  of  their  Master ;  and  to  accomplish 
these  important  ends,  they  cjid  not  "  hold  their  peace,"  although 
they  foresaw,  that  their  words  should  excite  the  ridicule  or  the  in- 
dignation of  their  audience.  In  the  present  case,  Paul  was  assured, 
not  that  his  doctrine  should  be  applauded,  and  his  person  held  in 
admiration,  nor  that  he  should  escape  without  reproach,  and  suffer 
no  sort  of  molestation  ;  but  solely  that  "  no  man  should  set  on  him 
to  hurt  him."  He  might  be  persecuted,  but  he  should  not  be  de- 
stroyed. This  promise  did  not  fail,  when  the  Jews  laid  hold  of 
him,  and  led  him  to  the  tribunal  of  Gallio  ;  for  the  deputy  refused 
to  hear  their  accusation,  and  dismissed  the  prisoner  in  peace.  Al- 
mighty power  controls  the  wrath  of  the  wicked,  and,  when  it  rages 


LECTURE    XXI. CHAPTER    XVIII.     1 17.  283 

as  the  sea  in  a  storm,  says  to  it,  "  Hitherto  shalt  thou  come^  and  no 
farther." 

The  care  of  Providence  was  exercised  towards  Paul,  that  by  his 
ministrations  many  of  the  Corinthians  might  be  saved.  "  I  have 
much  people  in  this  city."  It  is  almost  unnecessary  to  remark,  that 
this  declaration  does  not  refer  to  the  few,  who  were  already  con- 
verted, but  to  those  who  were  yet  to  be  called.  They  were  all 
known  to  the  Son  of  God,  who  sees  the  future  as  well  as  the  past, 
and,  by  means  of  the  gospel,  carries  into  effect  his  eternal  purpose 
of  grace  with  respect  to  his  elect.  Some  would  persuade  us,  with 
a  design  to  obscure  the  evidence  arising  from  this  passage  in  favour 
of  the  doctrine  of  election  and  sovereign  grace,  that  nothing  more  is 
intended  than  that  Jesus  Christ  "  who  searches  the  heart,  and  tries 
the  reins  of  the  children  of  men,"  perceived,  that  many  of  the  Co- 
rinthians, who  were  yet  in  a  state  of  heathenism,  were  disposed  to 
believe.  But  when  the  Scripture  accounts  for  the  conversion  of 
sinners,  it  does  not  ascribe  it  to  their  previous  good  dispositions,  but 
to  the  mercy  of  God.  "  So  then  it  is  not  of  him  that  willeth,  nor 
of  him  that  runneth,  but  of  God  that  showeth  mercy."  How  the 
Corinthians,  who  were  ignorant  of  the  true  God,  and  engaged  in 
the  errors  and  crimes  of  polytheism  ;  who  having  lost  all  just  ideas 
of  religion,  were  either  seduced  by  a  proud  and  ostentatious  phi- 
losophy, or  immersed  in  the  grossest  sensuality,  were  prepared  to 
receive  the  heavenly  doctrines,  and  pure  precepts  of  Christianity, 
we  shall  leave  it  to  the  authors  and  abetters  of  this  absurd  notion 
to  explain.  Let  them  show  us,  in  what  intelligible  sense  idolaters 
and  profligates  were  disposed  to  become  the  disciples  of  Christ. 
His  people  in  Corinth  were  such  persons,  as  are  elsewhere  terjned 
"  the  election,"  and  "  vessels  of  mercy  ;"  or  such  as  he  had  predisti- 
nated  to  salvation,  and  to  faith  and  holiness,  as  the  means  of 
obtaining  it.  Those  whom  he  has  predestinated,  he  calls  by  the 
gospel,  which  his  providence  sends  to  the  places  where  they  reside, 
and  continues  there,  till  they  are  all  converted.  Of  this  class  there 
are  many  in  the  city  ;  and  while  the  sovereignty  of  divine  grace 
appears  in  the  case  of  every  individual,  who  is  chosen  to  eternal 
Ufe,  it  is  displayed,  in  a  very  strong  and  impressive  light,  in  the 
instance  before  us.  There  were  many  of  the  elect,  in  one  of  the 
most  debauched  cities  of  the  heathen  world.  It  is  evident,  there- 
fore, that  the  purpose  of  God  is  not  founded  in  the  foresight  of  good 
qualities  in  the  objects  of  his  choice,  but  in  the  independent  deter- 


284  LECTURE    XXI. CHAPTER     XVIII.     1 17. 

mination  of  his  own  will,  acting  under  the  direction  of  his  wisdom. 
The  notion  of  merit,  or  of  virtuous  dispositions,  or  of  the  luost  remote 
inclination  to  virtue,  as  the  cause  of  the  distinction,  wdiich  God  has 
made  in  favour  of  some,  will  be  rejected  as  unscriptural  and  im- 
pious, by  every  man  who  has  attentively  read  and  considered  the 
words  of  Paul,  addressed  to  the  same  persons,  to  whom  this  passage 
relates.  "  Know  ye  not  that  the  unrighteous  shall  not  inherit  the 
kingdom  of  God  ?  Be  not  deceived  :  neither  fornicators,  nor  ido- 
lators,  nor  adulterers,  nor  effeminate,  nor  abusers  of  themselves 
with  mankind,  nor  thieves,  nor  covetous,  nor  drunkards,  nor  re- 
vilers,  nor  extortioners,  shall  inherit  the  kingdom  of  God.  And 
such  were  some  of  you  :  but  ye  are  washed,  but  ye  afe  sanctified', 
but  ye  are  justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God." 

Encouraged  by  this  promise  not  only  of  protection  but  of  success, 
Paul,  "  continued  in  Corinth  a  year  and  six  months,  teaching  the 
word  of  God  among  them."  The  Jews  beheld  the  progress  of  the 
gospel  with  an  evil  eye ,  and  at  length,  their  zeal  being  unable  to 
restrain  itself,  "  they  made  insurrection  with  one  accord  against 
Paul,  when  Gallio  was  the  deputy  of  Achaia,  and  brought  him  to 
the  judgment-seat,  saying.  This  fellow  persuadeth  men  to  w  orship 
God  contrary  to  the  law."  This  charge  was  founded  not  only  upon 
his  teaching  that  Jesus  was  the  Messiah,  but  upon  his  doctrine  with 
regard  to  the  institutions  of  Moses,  which,  he  maintained,  were  not 
to  be  imposed  upon  the  believing  Gentiles,  and  having  received 
their  completion  in  the  gospel,  were  to  be  abolished.  There  was 
nothing  in  this  doctrine  hostile  to  the  law  ;  but  the  Jews  did  not 
understand  the  harmony  between  the  two  systems,  and  the  subser- 
vience of  the  one  to  the  other.  He,  therefore,  who  affirmed,  that 
circumcision  was  not  necessary,  that  sacrifices  were  no  longer  re- 
quired, that  there  was  no  distinction  of  meats  into  clean  and  un- 
clean, and  that  the  Gentiles  were  admitted,  through  faith,  to  the 
possession  of  the  same  spiritual  privileges  vvith  the  Jews,  seemed  to 
teach  men  to  worship  God  contrary  to  the  law. 

"  When  Paul  was  about  to  open  his  mouth,"  to  reply  to  the  ac- 
cusation of  the  Jews,  Gallio,  without  waiting  to  hear  him,  said,  "  If 
it  were  a  matter  of  wrong,  or  wicked  lewdness,  O  ye  Jews,  reason 
would  that  I  should  bear  with  you."  "A  matter  of  wrong  or 
wicked  lewdness,"  signifies  any  crime  committed  against  the  peace 
of  society,  any  act  of  injustice,  violence,  or  fraud.     Society  cannot 


LECTURE    XXr. CHAPTER    XVIII.     1  —  17.  285 

subsist  without  laws  defining  and  securing  the  rights  of  individuals  ; 
and  it  is  the  duty  of  persons  in  authority,  to  see  those  laws  impar- 
tially executed.  Magistrates  are  not  appointed  for  their  own  honour 
and  emolument,  but  for  the  public  good,  that  the  sober  and  peace- 
able part  of  the  community  may  be  protected,  and  the  unruly  and 
injurious  may  be  restrained.  Had  Paul  been  accused  of  theft,  rob- 
bery, nuirder,  or  sedition,  Gallio  would  have  considered  himself  as 
bound  by  his  office  to  inquire  into  the  charge.  "  But  if  it  be  a 
question  of  words,  and  names,  and  of  your  law,  look  ye  to  it ;  for  I 
will  be  no  judge  of  such  matters."  The  proconsul,  we  may  believej 
did  not  well  understand  the  subject  of  dispute  between  Paul  and 
Ijis  adversaries.  Having  learned  in  general,  that  they  contended 
among  themselves,  whether  the  title  of  Messiah  should  be  given 
to  Jesus  of  Nazareth,  and  the  ceremonies  enjoined  by  Moses  should 
be  retained,  he  calls  the  discussion  a  question  "  of  words,  and  names^ 
and  of  their  law."  In  this  manner,  any  Gentile,  circumstanced  as 
he  was,  would  have  naturally  expressed  himself  Of  such  a  con- 
troversy he  refused  to  be  a  judge ;  "  and  he  diove  them  from  the 
judgment-seat." 

The  reason  for  which  he  declined  to  consider  questions  relative 
to  the  law,  may  thus  be  explained.  Under  the  government  of  the 
Romans,  the  Jews  enjoyed  the  benefit  of  a  religious  toleration 
They  were  permitted  to  worship  the  God  of  Israel,  and  to  observe 
the  ordinances  of  Moses,  not  only  in  Judea,  but  in  the  various  pro- 
vinces of  the  empire.  Accordingly,  it  appears  from  this  history 
that  they  had  synagogues  in  the  different  countries  of  Asia  and 
Europe,  which  Paul  visited.  At  the  time  Avhen  he  wis  brought 
before  the  tribunal  of  Gallio,  the  Christians  had  not  attracted  the 
particular  notice  of  the  Romans.  Regarding  the  religion  of  the 
Jews  with  contempt,  they  did  not  pay  such  attention  to  it,  as  might 
have  led  them,  in  the  infancy  of  the  Church,  to  discover  the  differ- 
ence between  the  followers  of  Jesus,  and  the  disciples  of  Moses. 
Paul  appeared,  therefore,  to  the  proconsul,  to  belong  to  some  Jewish 
sect,  similar  to  the  sects  which  had  long  subsisted  among  that  peo- 
ple, under  the  names  of  Pharisees,  Sadducees,  and  Essenes.  With 
their  internal  divisions,  the  laws  of  the  empire  did  not  interfere,  but 
protected  all  parties  under  the  general  denomination  of  Jews,  and 
left  their  differences  of  opinion  to  be  settled  by  themselves.  On  this 
account,  Gallio  refused  to  judge,  and  seems  to  have  considered  him- 
self as  having  no  authority  to  judge  of  their  rehgious  disputes.     He 


28G  LECTURE  XXI. CHAPTER   XVIIl.     1 17. 

said  to  them,  "  Look  ye  to  it ;"  intimating  that  it  belonged  to  them 
alone  to  determine  such  controversies. 

The  motives  of  his  conduct  have  been  misunderstood.  He  has 
been  represented  as  a  profane  man,  who  accounted  Christianity  a 
question  about  "words;"  and  his  name  has  become  the  proverbial 
appellation  of  a  person,  careless  and  indifferent  about  religion.  But, 
the  manner  in  which  he  speaks  of  Christianity,  is  an  evidence  not  of 
his  profaneness,  but  of  his  ignorance.  In  Avhat  other  light  could 
the  present  dispute  appear  to  a  stranger,  than  as  a  question  of  words 
and  names?  The  charge  of  indifference  is  equally  unfounded. 
Gallio  acted  the  part  of  a  prudent  and  impartial  judge,  wiio  would 
not  pronounce  sentence  in  a  cause  which  he  did  not  understand, 
and  which  w^as  not  Avitliin  the  sphere  of  his  jurisdiction.  While  he 
was  ready  to  do  justice  between  man  and  man,  to  redress  grievances, 
and  punish  crimes,  he  resolved  to  preserve  inviolate  the  toleration 
which  the  laws  of  the  empire  accorded  to  the  Jews.  It  did  not  per- 
tain to  him  as  a  Roman  magistrate,  to  decide  concerning  the  inter- 
pretation of  their  national  law,  and  the  comparative  merits  of  their 
sects.  He  has  been  blamed,  therefore,  for  scrupulously  confining 
himself  within  the  limits  of  his  duty. 

It  would  have  been  happy  for  the  Christian  world,  if  the  conduct 
of  Gallio,  instead  of  being  calumniated  through  ignorance  and  false 
zeal,  had  been  imitated  by  persons  in  authority.  Our  religion, 
which  always  suffers  by  the  misconduct  of  those  who  profess  it, 
would  not  have  been  loaded  with  the  reproach  of  persecution.  Let 
magistrates  inquire  into  every  matter  of  "wrong  and  wicked 
lewdness."'  Let  them  animadvert,  with  due  severity,  upon  acts  of 
violence  and  dishonesty,  and  secure  to  their  subjects  the  enjoyment 
of  their  rights,  and  of  the  fruits  of  their  industry.  But,  let  them 
remember,  that  God  alone  is  the  Lord  of  the  conscience ;  and  that 
it  is  to  be  governed  by  the  dictates  of  reason  and  Scripture,  not  by 
the  mandates  of  human  authority.  With  the  religion  of  their  sub- 
jects they  have  nothing  to  do,  but  to  protect  them  in  the  exercise  of 
it,  and  to  prevent  them  from  disturbing  one  another.  To  maintain 
that  they  have  a  right  to  interfere  any  farther,  under  the  pretext  of 
checking  heresies  and  errors,  is  to  destroy  the  clear  and  essential 
distinction  between  Church  and  State  ;  to  impose  a  restraint  upon 
freedom  of  inquiry ;  to  make  civil  rulers  infalUble  interpreters  of 
Scripture,  while  they  are  not  more  able  to  interpret  them  than  the 
people ;  and  to  entrust  them  with  a  power,  which,  the  history  of 


LECTURE    XXI. CHAPTER     XVlll      . 17.  287 

past  ages  authorizes  us  to  say,  is  less  likely  to  be  employed  in  the 
defence  of  truth,  than  in  the  support  of  error. 

The  indifference  with  which  Gallic  witnessed  a  riot  in  the  court 
where  he  presided,  cannot  be  so  easily  defended.  "  Then  all  the 
Greeks  took  Sosthenes,  the  chief  ruler  of  the  synagogue,  and  beat 
him  before  the  judgment-seat ;  and  Gallio  cared  for  none  of  those 
things."  A  judge  should  have  repressed  such  an  outrage  committed 
in  his  own  presence,  and  should  have  severely  punished  the  offen- 
ders. We  are  not,  however,  so  fully  acquainted  with  the  circum- 
stances, as  to  be  qualified  to  pass  sentence  upon  his  conduct.  It  has 
been  supposed,  that  he  permitted  the  Greeks  to  beat  the  rulers  of 
the  synagogue,  in  order  to  deter  the  Jews  from  again  troubling  him 
with  similar  accusations.  Be  this  as  it  may,  by  the  moderation  and 
equity  of  the  proconsul,  the  promise  made  to  Paul,  that  no  man 
should  set  on  him  to  hurt  him,  was  performed.  His  life  and  liberty 
were  preserved  ;  and  the  Jews,  mortified  and  intimidated  by  this 
unexpected  check,  would  not  venture  again  to  disturb  him  in  the 
discharge  of  his  duty. 

I  shall  subjoin  the  following  observations. 

First,  The  success  of  the  gospel  does  not  always  correspond  with 
the  ideas  which  have  been  previously  entertained  upon  the  sulDJect. 
The  divine  procedure  is  not  regulated  by  those  appearances  and 
probabilities,  which  are  the  grounds  of  our  expectations.  The  Jews 
who  heard  the  voice  of  Moses  and  the  Prophets,  rejected  the  gos- 
pel ;  but  it  was  gladly  received  by  the  Gentiles,  who  had  lived  in 
profound  ignorance  of  the  purposes  of  grace.  The  converts  to 
Christianity  in  Athens  seem  not  to  have  been  so  numerous  as  those 
in  Corinth.  Athens,  indeed,  was  full  of  superstition,  and  very 
gross  vices  prevailed  among  its  inhabitants  ;  but  the  manners  of 
the  Corinthians  were  still  more  depraved.  Men  of  learning  and  re- 
flection are  sometimes  prompted,  by  the  pride  of  reason,  to  treat 
revelation  with  neglect  and  contempt ;  whereas  others  of  a  careless 
and  superficial  temper,  are  led,  by  particular  circumstances,  to  give 
such  attention  to  it,  as  terminates  in  a  firm  conviction  and  cordial 
belief.  Persons  of  sober  habits  not  seldom  appear  to  be  strangers 
to  vital  godliness,  while  sinners  of  the  most  worthless  character,  are 
"washed,  and  sanctified,  and  justified."  How  shall  we  account  for 
these  things?  Are  they  not  so  many  arguments,  m  confirmation 
of  the  doctrine,  which  we  hold  upon  the  authority  of  Scripture,  that 


288  LECTURE  XXI. CHAPTER  XVIII.    1  — 17, 

God  dispenses  his  grace  according  to  his  own  pleasure,  and  ''hath 
mercy  on  whom  he  will  have  mercy  ?" 

In  the  second  place,  We  observe  a  proof  of  the  wisdom  and  care 
of  God,  in  the  protection  afforded  to  the  Church  in  its  infancy.  The 
Church  was  destined  to  undergo  severe  trials,  to  contend  with  the 
power  of  the  Roman  empire,  to  resist  unto  blood,  in  the  struggle 
with  Satan  and  the  world ;  but  while  it  was  yet  forming,  it  pleased 
God  to  proceed  much  in  the  same  manner,  in  which  he  acted  towards 
the  Israelites,  immediately  after  their  deliverance  from  Egypt.  "  He 
did  not  lead  them  through  the  way  of  the  land  of  the  PhiHstines, 
although  that  was  near  ;  for  he  said,  lest  perad venture  the  people 
repent  when  they  see  war,  and  they  return  to  Egypt."  The  dis- 
ciples of  Jesus,  indeed,  were  soon  exposed  to  the  malignity  of  the 
Jews  :  but  the  troubles  w^hich  tiiese  excited,  were  partial,  and  of 
short  duration.  It  was  not  till  the  reign  of  Nero,  that  the  Chris- 
tians were  persecuted  by  the  Roman  government ;  nor  till  a  con- 
siderable time  after,  probably  about  the  beginning  of  the  second  cen- 
tury, that  express  laws  were  enacted  against  them.  During  this 
interval,  they  were,  in  some  measure,  sheltered  under  the  toleration 
granted  to  the  Jews.  The  Church  was  fully  formed,  and  estab- 
lished, and  had  spread  far  and  wide,  before  those  formidable  attacks 
were  made,  which  might  have  proved  fatal  to  it  at  an  earlier  period. 
God  proportions  trials  to  the  strength  of  the  sufferer ;  and  will  not 
expose  his  people  to  any  temptations,  "  which  they  are  not  able  to 
bear." 

In  the  last  place.  Let  Christians  be  careful  to  conduct  themselves 
in  such  a  manner,  that,  if  they  shall  be  brought  before  the  judg- 
ment-seat of  their  civil  rulers,  it  may  not  be  for  any  offence  against 
the  just  laws  of  the  state,  but  for  some  question  relative  to  the  law 
of  their  God.  "  Let  none  of  you  suffer  as  a  murderer,  or  as  a  thief, 
or  as  an  evil-doer,  or  as  a  busy  body  in  other  men's  matters.  Yet, 
if  any  man  suffer  as  a  Christian,  let  him  not  be  ashamed  ;  but  let 
him  glorify  God  on  this  behalf"  My  brethren,  if  you  act  accord- 
ing to  the  spirit  and  precepts  of  our  holy  rel^ion,  it  is  impossible, 
that  you  can  ever  be  justly  charged  with  a  "  matter  of  wrong,  or 
wicked  lewdness ;"  for  your  hands  will  be  free  from  violence  and 
injustice,  and  your  hearts,  from  the  selfish  and  malevolent  passions. 
The  tongue  of  calumny  may  impeach  you,  as  it  did  not  spare  yoiur 
blessed  Master,  and  his  holy  Apostles ;  "  but  your  righteousness 
shall  go  forth  as  the  light,  and  your  judgment  as  the  noon-day." 


LECTURE  XXI. CHAPTER  XVUI.  1 17.  289 

It  was  the  glory  of  the  primitive  Christians,  that  although  they 
were  accused  of  the  foulest  crimes,  atheism,  murder,  and  incest, 
their  persecutors  could  prove  nothing  against  them  but  their  stead- 
fast and  consistent  attachment  to  the  gospel.  Even  apostates,  who 
are  commonly  eager,  in  their  own  defence,  to  defame  the  society 
which  they  have  abandoned,  when  interrogated  by  a  heathen  ma- 
gistrate, affirmed  this  to  be  the  amount  of  their  fault  or  error,  "  that 
they  were  accustomed  to  meet  upon  a  certain  day,  before  it  was 
light,  and  sing  a  hymn  to  Christ  as  God  ;  and  to  bind  themselves 
by  an  oath,  not  to  commit  any  wickedness,  but  to  abstain  from 
theft,  robberies,  and  adulteries,  from  violating  their  promises,  and 
refusing  to  restore  what  had  been  committed  to  their  custody."* 
How  honourable  was  this  testimony  to  the  disciples  of  Christ ! 
What  a  lustre  did  it  reflect  upon  his  religion  !  Let  a  Christian 
tremble  at  the  thought  of  being  convicted  of  a  crime.  May  it  be 
the  constant  care  of  us  all  "  to  preserve  consciences  void  of  offence 
towards  God  and  towards  man  !"  And  rjiay  the  grace  of  God  ena- 
ble us  "  by  well-doing,  to  put  to  silence  the  ignorance  of  foolish 
men !" 

*  Plin.  Epist.  X.  67. 

37 


LECTURE    XXII 


PAUL    IN    EPHESUS 

Chap.  xix.  1—20. 

The  mention  of  Apollos  in  the  first  verse,  leads  us  back  to  the 
last  part  of  the  preceding  chapter,  where  that  eminent  minister  of 
the  gospel  is  first  introduced  to  our  notice.  He  was  a  Jew,  born  in 
Alexandria,  well  acquainted  with  the  Scriptures  of  the  Old  Testa- 
ment, and  was  possessed  of  a  great  share  of  eloquence.  At  the 
time  of  his  appearance  in  Ephesus,  he  was  imperfectly  instructed 
in  the  religion  of  Christ,  for  he  knew  only  the  baptism  of  John. 
But,  Aquila,  and  Priscilla  who  had  removed  from  Corinth  to  that 
city,  having  expounded  to  him  the  way  of  God  inore  perfectly, 
when  he  was  disposed  to  pass  into  Achaia,  he  was  sent  to  that 
country  with  recommendatory  letters  ;  and  he  seems  to  have  been 
allowed  to  preach  there  in  the  assemblies  of  the  Christians,  as  well 
as  in  those  of  the  Jews.  No  argument  can  be  fairly  drawn  from 
this  case,  for  the  right  of  every  person,  who  is  qualified,  to  com- 
mence a  preacher  of  the  gospel,  although  it  has  been  sometimes 
represented  as  decisive  of  the  question.  The  practice  of  the  Jewish 
synagogue,  in  which  private  persons  were  permitted  to  explain  the 
Scriptures,  and  to  exhort  the  congregation,  is  not  a  precedent  for  the 
Christian  Church  ;  and  it  was  only  in  the  synagogue  that  Apollos 
preached,  during  his  residence  in  Ephesus.  The  sequel  of  his  his- 
tory is  so  concise  that  no  considerate  person  would  choose  to  found 
upon  it  the  determination  of  any  point  in  debate.  It  is  certain, 
that  by  one  Church  which  was  acquainted  with  his  character  and 
qualifications,  he  was  recommended  to  another,  and  that  in  conse- 
quence of  that  recommendation  he  discharged  the  duties  of  a  public 
teacher  in  the  latter.  While  we  perceive  some  traces  of  regular 
procedure  in  this  business,  the  particular  steps  are  obviously  omitted. 
As  those  parts  of  Scripture  which  are  obscure,  or  defective,  should 


LECTURE    XXII. CHAPTER    XIX.     1-^20.  291 

be  interpreted  by  such  as  are  perspicuous  and  full,  we  may  safely 
suppose,  that  ApoUos  was  admitted  to  the  ministerial  office,  in 
the  ordinary  way,  by  the  call  of  the  Church,  and  the  imposition  of 
hands. 

"  While  Apollos  w^as  at  Corinth,  Paul,  having  passed  through 
the  upper  coasts,  came  to  Ephesus  :  and  finding  certain  disciples, 
he  said  unto  them,  Have  ye  received  the  Holy  Ghost  since  ye  be- 
Ueved  ?"  John  baptized  his  disciples  into  the  faith  of  the  Messiah, 
as  soon  to  be  manifested  to  Israel.  The  men  whom  Paul  found  at 
Ephesus,  seem  to  have  been  disciples  of  John,  who,  having  acquired 
some  knowledge  of  Jesus,  and  of  the  evidences  of  his  divine  mis- 
sion, believed  in  him  as  the  Messiah  whose  approach  their  Master 
had  proclaimed.  But,  from  circumstances  of  which  we  are  not  in- 
formed, the  distance,  perhaps,  at  which  they  lived  from  Judea,  or 
the  want  of  an  opportunity  to  hear  the  Apostles  or  to  converse  with 
any  of  the  Christians,  they  entertained  a  very  imperfect  idea  of  the 
nature  and  privileges  of  the  new  dispensation  ;  for  when  Paul 
asked  them,  whether  they  had  received  the  Holy  Ghost,  they  an- 
swered, "  We  have  not  so  much  as  heard,  whether  there  be  any 
Holy  Ghost."  In  the  New  Testament,  this  name  sometimes  signifies 
the  operations  of  the  Spirit ;  and  in  several  passages,  not  his  sanc- 
tifying, but  his  miraculous  influences.  In  the  latter  sense  it  must, 
at  present,  be  understood :  for  Paul  did  not  inquire  whether  those 
disciples  had  been  regenerated,  but  whether  the  extraordinary  gifts, 
which  where  then  common,  had  been  communicated  to  them. 
When  they  did  receive  tlie  Holy  Ghost  by  the  imposition  of  hands, 
we  read,  that  "  they  spake  with  tongues,  and  prophecied." 

Unless  we  consider  the  question  of  Paul  as  referring  to  the  ope- 
rations of  the  Holy  Ghost,  the  answer  will  import,  that  those  men, 
although  disciples  of  John,  and  behevers  in  Christ,  did  not  know 
whether  there  was  such  a  person  as  the  Spirit.  This,  however,  is 
an  incredible  degree  of  ignorance  in  Jews,  who  had  often  read,  in  the 
Scriptures  of  the  Old  Testament,  of  the  Spirit  of  the  Lord,  by  whom 
♦he  Prophets  were  inspired.  But,  according  to  the  explanation 
we  have  given  of  the  name,  not  to  know  whether  there  was  a  Holy 
Ghost,  signifies  that  they  were  not  apprized  of  the  miraculous  dis- 
pensation, which  had  conmienced  on  the  day  of  Pentecost.  They 
had  not  heard,  that  the  Holy  Ghost  was  restored  to  Israel,  who  ac- 
cording  to  the  saying  of  the  Rabbis,  departed  from  it,  after  the 


292  LECTURE   XXII. CHAPTER   XIX.    1 20. 

death  of  Zechariah  and  Malachi.  In  like  manner,  it  is  said,  on  a 
certain  occasion,  of  Samuel,  who  had  been  trained  up  in  the  fear 
of  God  from  his  infancy,  and  was  then  ministering  in  the  taberna- 
cle, that  "  he  did  not  yet  know  the  Lord ;"  that  is,  as  we  learn 
from  the  words  which  immediately  follow,  he  had  not  yet  been  fa- 
voured with  any  vision,  or  revelation.  John,  when  relating  an  ad- 
dress of  our  Saviour  to  the  Jews  in  the  temple,  remarks,  that  "  the 
Holy  Ghost  was  not  yet  given,"  or,  according  to  the  original,  that 
"  the  Holy  Ghost  was  not  yet,"  because  Jesus  was  not  yet  glorified ; 
undoubtedly  meaning,  not  that  the  divine  Spirit  did  not  then  exist, 
for  he  had  spoken  many  ages  before  by  the  Prophets,  but  that  he 
was  not  then  poured  out  upon  the  disciples  in  those  spiritual  gifts, 
which  were  so  abundantly  communicated,  after  the  exaltation  of 
Christ.  The  words  of  the  Evangelist  are  analogous  to  those  of 
the  disciples  in  Ephesus,  and  illustrate  their  meaning.  They  had 
not  heard  of  the  dispensation  of  the  Spirit.  Still  it  is  surprising,  that 
a  dispensation  so  extraordinary,  which  must  have  given  rise  to 
much  conversation,  and  the  effects  of  which  were  felt  in  all  the 
Churches,  should  not  have  been  known  to  persons,  whose  faith  in 
Jesus  Christ  is  an  evidence,  that  they  had  inquired  into  his  charac- 
ter and  history.  Paul  was  surprised  at  their  answer,  and  said  to 
them,  "  Unto  what  then  were  ye  baptized  ?  And  they  said.  Unto 
John's  baptism."  They  had  been  baptized  by  John  himself,  or  by 
his  disciples,  and  had  received  no  other  baptism.  Although  they 
believed  in  Christ,  therefore,  they  were  not  properly  members  of  the 
visible  Church,  into  which  converts  were  received  by  that  sacred 
rite. 

From  their  answer,  the  Apostle  took  occasion  to  point  out  the 
nature  and  design  of  the  baptism  of  John.  "  Then  said  Paul, 
John  verily  baptized  with  the  baptism  of  repentance."  It  is  called 
the  baptism  of  repentance,  because  he  required  from  those  whom 
he  admitted  to  it,  the  confession  and  renunciation  of  their  sins,  and 
such  a  change  of  views  and  dispositions,  as  was  necessary  to  pre- 
pare them  for  becoming  disciples  of  the  Messiah.  For  the  Baptist, 
faithful  to  his  commission,  used  no  art  to  draw  the  attention  of  the 
people  to  himself,  but  directed  their  expectations  to  Him,  who  was 
soon  to  appear  to  claim  their  homage,  and  to  save  them  from  their 
sins.  "  He  said  unto  the  people  that  they  should  believe  on  him 
which  should  come  after  him,  that  is,  on  Christ  Jesus."  From  all 
quarters,  the  people  flocked  to  the  ministry  of  John,  as  no  person 


LECTURE   XXII. — CHAPTER   XIX.     1 20.  293 

had  for  a  long  time  appeared  among  them,  invested  with  the 
prophetical  character.  He  was  revered  for  the  authority  with  which 
he  taught,  and  for  the  austerity  of  his  manners  ;  and  so  high  did 
the  pubhc  admiration  rise,  that  many  began  to  think  that  he  was  the 
Messiah  himself  "  But  he  confessed  and  denied  not,  but  confessed, 
I  am  not  the  Christ."  With  disinterested  zeal  he  resigned  all  his 
honours  to  his  Master. 

The  following  words  have  been  the  subject  of  much  controversy. 
"  When  they  heard  this,  they  were  baptized  in  the  name  of  the 
Lord  Jesus."  Some  maintain  that  they  are  the  words  of  Paul,  re- 
lating the  success  of  the  ministry  of  John,  and  import,  that  many 
were  persuaded  to  receive  baptism  from  him,  not  as  a  rite  of  initia- 
tion into  his  service,  but  as  a  token  of  their  faith  in  the  Messiah, 
whose  superior  dignity  and  near  approach  he  had  foretold.  It  v,  ill 
be  acknowledged,  I  presume,  that  this  is  not  the  sense  of  the  words, 
which  first  presents  itself  to  the  reader,  and  it  has  not,  therefore 
the  recommendation  of  being  obvious  and  natural.  Besides,  John 
did  not  baptize  his  disciples  "  in  the  name  of  the  Lord  Jesus,"  un- 
less this  expression  be  used  in  some  forced  and  unusual  meaning. 
He  merely  commanded  them  to  believe  in  the  Messiah,  without 
pointing  him  out  by  person,  or  by  name.  Others  contend,  that 
these  are  the  words  of  Luke,  who  records  the  result  of  the  conver- 
sation between  Paul  and  those  disciples  of  the  Baptist.  As  soon  as 
the  Apostle  had  convinced  them,  that  the  great  design  of  the  minis- 
try of  John,  was  to  prepare  men  for  becoming  disciples  of  Christ, 
not  to  form  a  sect  or  party  which  should  be  called  by  his  own  name, 
they  submitted  to  baptism,  as  a  public  testimony  of  their  faith  in  our 
Saviour,  and  of  their  dedication  to  his  service.  It  is  objected  to  this 
view  of  the  passage,  that  it  supposes  the  baptism  of  John  and  that 
of  Christ  to  have  been  different ;  and  that  it  furnishes  an  example 
in  justification  of  those  who  assert,  that,  in  certain  cases,  baptism 
should  be  repeated.  But,  there  seems  to  be  no  necessity  for  so  iden- 
tifying the  baptism  of  John  and  that  of  Christ,  that  both  could  not 
be  lawfully  administered  to  the  same  individual.  John  baptized 
his  disciples  into  the  faith  of  the  Messiah  as  to  come ;  we  are  bap- 
tized into  the  faith  of  the  Messiah  as  actually  come.  The  baptism 
of  John  was  evidently  instituted  to  serve  a  temporary  purpose,  in 
common  with  all  the  other  parts  of  his  ministry  ;  the  baptism  of 
Christ  is  to  continue  to  the  end  of  the  world.  The  one  did  not  pro- 
perly belong  to  the  Christian  economy,  but  was  preparatory  to  it ; 


294  LECTURE  XXII. CHAPTER  XJX.  1 — 20. 

the  other  is  an  ordinance  given  by  our  Saviour  to  his  Church  to 
supply  the  place  of  circumcision.  Christian  baptism  is  administered 
in  the  name  of  the  persons  of  the  Trinity  ;  whereas  we  have  no 
evidence  that  they  were  explicitly  recognized  in  the  baptism  of 
John.  From  these  considerations,  it  appears,  that  the  two  ordi- 
nances differ  so  much  in  their  form,  their  design,  and  their  relation 
to  the  present  dispensation,  that  they  may  be  considered  as  perfectly 
distinct ;  and,  consequently,  that  a  person  who  had  been  baptized 
by  John,  might  have  been  baptized  again  by  an  Apostle.  Hence, 
it  is  plain,  that  the  case  before  us  affords  no  precedent  for  the  repe- 
tition of  Christian  baptism.  In  ancient  times,  it  was  customary,  in 
some  places,  to  rebaptize  heretics,  who  returned  to  the  bosom  of  the 
Catholic  Church  ;  and  the  same  practice  is  retained  by  certain  sects, 
in  the  case  of  those  who  accede  to  their  communion,  because  they 
account  the  baptism,  which  was  administered  to  them  in  their  in- 
fancy, to  have  been  unscriptural  and  void.  But,  the  instance  now 
under  consideration  gives  no  countenance  to  this  procedure,  because 
the  baptism  of  the  disciples  in  Ephesus  was  not  a  repetition  of  the 
same  rite,  in  consequence  of  an  irregularity  in  the  first  application 
of  it,  but  an  ordinance,  which  had  not  formerly  been  dispensed  to 
them.  They  now,  for  the  first  time,  received  the  baptism  of 
Christ. 

It  is  unhappy,  when  we  bring  to  the  study  of  the  Scripture,  our 
preconceived  notions,  our  jealousy  for  favourite  opinions,  our  dread 
of  giving  advantage  to  an  antagonist,  our  anxious  care  to  guard 
against  the  dangers,  real  or  imaginary,  which  threaten  our  system. 
In  this  state  of  mind,  it  is  impossible  that  we  should  be  candid  and 
impartial,  in  the  interpretation  of  it.  We  must  feel  a  strong  incli- 
nation to  make  it  express  our  sentiments,  and  when  it  refuses  its 
evidence,  to  torture  it  to  confess.  This  is  the  true  source  of  the 
forced  and  unnatural  expositions  of  Scripture,  which  are  too  fre- 
quent in  the  writings  of  all  parties.  Let  the  word  of  God  explain 
its  own  meaning  without  any  restraint ;  and  if  it  should  not,  on 
every  occasion,  speak  in  conformity  to  our  wishes,  it  will  be  always 
consistent  with  itself. 

As  soon  as  the  disciples  were  baptized,  "  Paul  laid  his  hands 
upon  them,  and  the  Holy  Ghost  came  upon  them ;  and  they  spake 
with  tongues  and  prophesied."  Imposition  of  hands  was  a  rite 
practised  in  the  primitive  times,  for  various  purposes,  and  particu- 
larly for  the  communication  of  supernatural  gifts,  which  were  im- 


LECTURE   XXII. CHAPTER   XIX.    1 — 20.  295 

parted  to  qualify  the  persons  for  preaching  the  gospti,  or  promoting, 
in  a  more  private  manner,  the  edification  of  the  Church,  and  to 
demonstrate  to  Jews  and  Gentiles  the  divine  origin  of  the  Christian 
religion.  Those  disciples  were  immediately  inspired  with  the  know- 
ledge of  foreign  languages,  and  the  spirit  of  prophecy.  And  thus 
a  proof  was  given  of  the  gi-eat  difference  between  the  baptism  of 
John,  and  that  of  our  Saviour,  "  For  John  truly  baptized  with 
water ;  but  ye  shall  be  baptized  with  the  Holy  Ghost." 

Let  us  proceed  to  consider  the  labours  of  Paul  in  Ephesus,  and 
the  miracles,  by  which  his  doctrine  was  confirmed.  Conformably 
to  his  usual  practice,  "  he  went  into  the  synagogue,  and  spake 
boldly  for  the  space  of  three  months,  disputing  and  persuading  the 
things  concerning  the  kingdom  of  God."  He  explained  the  nature 
of  the  dispensation  of  grace,  and  exerted  his  holy  eloquence  to  pre- 
vail upon  the  Jews  to  embrace  the  gospel  as  the  end  and  completion 
of  the  law^  In  our  times,  when  the  doctrine  of  the  cross  is  recog- 
nised by  the  Christian  world  as  the  foundation  of  their  iiopes,  to 
avow  our  belief  of  it  is  an  easy  matter ;  and  we  shall  with  little 
difficulty  persuade  others  to  concur  with  us.  But,  in  the  Apostolic 
age,  no  man  could  have  said,  without  heroic  courage,  without 
having  his  mind  elevated  by  the  love  of  truth,  above  the  considera- 
tion of  honour  and  personal  safety,  "I  am  not  ashamed  of  the 
gospel  of  Christ."  It  required  boldness  to  maintain  principles, 
which  appeared  foolish  to  the  wise  men  of  the  world,  and  drew 
upon  their  friends  ridicule  and  persecution.  In  the  synagogue,  Paul 
was  surrounded  with  men,  avowedly  hostile  to  the  cause  which  he 
defended,  and,  from  the  violence  of  their  zeal,  capable  of  the  greatest 
excesses.  Yet,  he  dared  to  proclaim,  in  their  presence,  the  crucified 
Jesus  to  be  the  Messiah.  He  "disputed"  in  the  synagogue,  reply- 
ing to  the  objections  of  the  Jews,  and  supporting  his  doctrine  by 
arguments  from  Scripture.  Disputation,  however  unpleasant,  is 
unavoidable,  when  we  meet  with  captious  and  unreasonable  oppo- 
nents. If  it  often  irritates,  it  sometimes  convinces  ;  and,  whatever 
may  be  its  effects  upon  individuals,  it  is  necessary,  for  the  honour 
of  the  truth,  that  the  mistakes,  misrepresentations,  and  sophisms  of 
adversaries,  should  be  detected  and  exposed. 

But,  although  Paul,  we  may  believe,  refuted,  in  the  most  tri- 
umphant manner,  the  arguments  of  the  Jews,  there  were  some  too 
proud  and  obstinate  to  yield.  "  Divers  were  hardened,"  that  is, 
their  tempers  were  ruffled,  and  agreeably  to  the  frequent  result  of 


296  LECTURE   XXU. — CHAPTER   XIX.     1 — 20. 

disputes  they  were  more  than  ever  confirmed  in  their  opinions; 
"divers  were  hardened,  and  beheved  not,  but  spake  evil  of  that 
way  before  the  multitude."  Not  content  with  rejecting  his  doctrine, 
they  loaded  it  with  opprobrious  names,  under  the  influence  of  pas- 
sion, or  with  a  view  to  excite  in  the  minds  of  the  other  Jews,  the 
same  determined  opposition  to  it.  Finding  that  it  would  be  neither 
expedient  nor  safe  to  continue  in  the  synagogue,  the  Apostle  with- 
drew with  the  disciples  to  the  school  of  Tyrannus,  in  which  he 
disputed  daily  for  the  instruction  of  those  who  frequented  it.  "  And 
this  continued  for  the  space  of  two  years  ;  so  that  all  they  that 
dwelt  in  Asia  heard  the  word  of  the  Lord  Jesus,  both  Jews  and 
Greeks."  Asia  signifies,  in  this  place,  proconsular  Asia,  which  was 
only  a  part  of  what  is  called  Asia  Minor.  Concerning  such  uni- 
versal terms  as  are  used  in  this  passage,  we  remark,  that  they  are 
to  be  understood  in  a  qualified  sense,  and  express  not  every  individ- 
ual, but  a  great  number.  Many  of  the  inhabitants  of  Asia  heard 
the  word  during  Paul's  residence  in  Ephesus.  The  fame  of  his 
miracles  must  have  spread  far  and  wide,  and  have  excited  the  pub- 
lic curiosity  to  see  the  extraordinary  man  by  whom  they  were 
performed,  and  to  hear  an  account  of  that  religion  which  they  were 
intended  to  attest.  The  city  itself  was  populous,  and  was  the  re^ 
sort  of  strangers,  who  flocked  to  it  from  all  quarters,  to  worship 
Diana  in  her  magnificent  temple  to  learn  the  art  of  Magic,  which 
was  studied  there  with  uncommon  ardour,  and  to  pursue  the  various 
designs  which  attract  persons  to  the  metropolis  of  a  province. 

In  this  seat  of  idolatry  and  magic,  the  gospel  stood  in  need  of 
the  powerful  support,  afforded  by  the  miracles  which  God  enabled 
his  servant  to  perform.  "And  God  wrought  special  miracles  by 
ihe  hand  of  Paul :  so  that  from  his  body  were  brought  unto  the 
sick  handkerchiefs  or  aprons,  and  the  diseases  departed  from  them, 
and  the  evil  spirits  went  out  of  them."  No  person  was  bound  to 
believe  the  gospel,  till  satisfactory  evidence  of  its  truth  and  author- 
ity had  been  produced.  The  testimony  of  the  apostles  themselves 
was  not  suflicient  to  prove  that  they  were  messengers  from  God, 
because  they  might  be  misled  by  enthusiasm,  or  might  have  an  in- 
tention to  deceive,  and  the  same  character  had  been  assumed  and 
maintained,  with  the  utmost  confidence,  by  many  impostors.  The 
power  of  working  miracles  was  conferred  upon  them,  to  attest 
their  commission,  and  showed  that  God  was  with  them,  by  a  proof 
perfectly  decisive,  and  so  perspicuous,  that  the  dull  and  illiterate 


LECTURE   XXII. CHAPTER   XIX.     1 20.  297 

might  understand  it,  and  feel  its  force.  When  we  say,  that  the 
power  of  working  miracles  was  conferred  upon  the  Apostles,  we 
do  not  mean  that  the  laws  of  nature  were  so  subjected  to  their  will, 
that  they  could  suspend  or  change  them  at  their  pleasure ;  but  that 
a  promise  was  made  to  them,  that  when  they  should  give  the  sign 
by  words,  or  actions,  God  himself  would  produce  the  effect.  The 
mii-acles  were  wrought  by  his  arm  ;  and  the  province  of  the 
Apostles  was  to  predict  the  event,  or  to  announce  it  immediately 
before  it  took  place.  The  Spirit  who  was  always  present  with 
them,  suggested  the  proper  occasions  for  giving  the  sign,  so  that 
the  power  of  God  was  not  at  their  command,  but  merely  co- 
operated with  them  to  carry  on  the  design  in  which  they  were  en- 


In  the  present  case,  there  was  something  unusual,  as  Luke  inti- 
mates, by  saying  that  God  wrought  "  special"  miracles.  The  way 
in  which  the  Apostles  commonly  performed  such  miracles  as  are 
here  recorded,  was,  either  commanding,  in  the  name  of  Jesus  Christ, 
the  disease  to  depart,  or  by  laying  their  hands  upon  the  patient. 
But,  now  handkerchiefs  and  aprons,  which  had  been  applied  to  the 
body  of  Paul,  were  carried  to  the  sick,  who,  upon  touching  them, 
or  applying  them  to  their  own  bodies,  were  instantly  cured.  Virtue 
proceeded  from  him  in  as  wonderful  a  manner  as  it  had  proceeded 
from  our  Saviour  himself,  when  a  woman  having  touched  the  hem 
of  his  garment,  immediately  felt  herself  made  whole.  This  extra- 
ordinary scene  might  have  led  the  spectators  to  form  too  exalted  an 
idea  of  Paul.  Dispensing  to  all  who  not  only  approached  him,  but 
even  at  a  distance  implored,  or  stood  in  need  of  his  assistance,  the 
inestimable  blessing  of  health,  he  seemed  to  be  rather  a  God  than 
a  man  ;  and  we  should  not  have  been  surprised,  if  the  astonished 
heathens,  supposing  him  to  be  one  of  their  Deities,  who  had  de- 
scended to  the  earth,  had  attempted  to  pay  divine  honours  to  him. 
But,  this  misconception  was  prevented  by  his  explicit  and  uniform 
declaration,  that  he  was  only  a  minister  of  God  ;  and  by  the  per- 
formance of  his  miracles  in  the  name  of  Jesus.  On  every  occasion 
of  this  nature,  the  language  of  all  the  Apostles  was  the  same  with 
that  of  Peter  and  John.  "  Look  not  on  us  as  though  by  our  own 
power  and  holiness  we  had  done  these  things.  It  is  the  power  of 
Jesus  of  Nazareth  which  has  effected  them." 

The  working  of  miracles  by  handkerchiefs  and  aprons,  taken 
from  the  body  of  Paul,  has  been  supposed,  by  superstitious  men,  to 

38 


298  LECTURE  XXII. CHAPTER  XIX.  1 20 

favour  their  notions,  with  respect  to  the  virtue  of  relics.  Bv  these 
are  meant  the  remains  of  the  departed  saints,  their  garments,  their 
bones,  and  their  blood,  which  have  been  collected  with  credulous 
and  undistinguishing  avidity.  They  have  been  deposited  in 
Churches,  and  preserved  with  religious  care ;  pilgrimages  have 
been  undertaken  to  visit  them,  and  the  most  solemn  acts  of  devotion 
have  been  performed  in  their  presence  ;  and  a  power  has  been  as- 
cribed to  them  of  curing  the  blind,  the  deaf,  and  the  lame,  of  dis- 
possessing demons,  and  in  a  word,  of  performing  all  the  wonders, 
which  are  related  of  Christ  and  his  Apostles.  To  this  extravagance 
of  folly,  has  grown  up,  under  the  fostering  care  of  priests  and 
monks,  the  veneration  which  the  ancient  Christians  piously  expressed 
for  the  bodies  of  the  martyrs.  Much  of  the  religion  of  ihe  Church 
of  Rome  consists  in  respect  for  relics.  But,  to  this  superstition  the 
passage  before  us  gives  no  countenance.  Not  to  mention,  that  the 
most  of  those  relics  are  supposititious,  the  things  which  are  imposed 
upon  thgjunsuspecting  multitude  as  the  remains  of  holy  men,  having 
perhaps  belonged  to  a  malefactor,  a  prostitute,  or  a  heathen,  it  is  evi- 
dent that  an  extraordinary  dispensation  does  not  establish  a  prece- 
dent, which  will  apply  to  ordinary  cases.  All  the  saints  and 
martyrs  did  not  possess  the  power  of  performing  miracles,  while 
they  were  alive,  and  still  less  can  they  be  conceived  to  work  them, 
when  lying  in  their  graves.  Miracles  have  long  since  ceased. 
The  story  of  their  continuance  is  believed  by  the  ignorant  alone, 
and  is  supported  by  a  train  of  scandalous  impositions.  They  are  not 
now  necessary,  because  the  truth  of  Christianity  has  been  fully 
demonstrated  ;  and  we  are  certain  that  God  will  not  deviate  from 
the  established  order  of  nature,  to  patronise  idolatry,  and  encourage 
the  most  wretched  superstition,  which  ever  disgraced  the  understand- 
ing and  corrupted  the  heart. 

The  success  of  Paul,  in  curing  all  diseases,  whether  of  the  body 
or  of  the  mind,  by  the  name  of  Jesus,  suggested  to  some  Jews,  who 
were  pretenders  to  preternatural  powers,  the  idea  of  making  an  ex- 
periment of  its  efficacy.  "  Then  certain  of  the  vagabond  Jews, 
exorcists,  took  upon  them  to  call  over  them  which  had  evil  spirits, 
the  name  of  the  Lord  Jesus,  saying :  We  adjure  you  by  Jesus 
whom  Paul  preacheth."  I  had  occasion,  when  explaining  the  his- 
tory of  Simon,  to  make  a  few  remarks  upon  magic.  The  object 
of  that  science  of  declusion  and  imposture,  was  to  cultivate  an 
intercourse  with  invisible  beings,  by  whose  assistance  the  person 


LECTURE  XXn. CHArXER   XIX     1 — 20.  299 

should  be  enabled  to  cure  diseases,  and  perform  other  wonderful 
works.  It  appears,  from  the  accounts  of  ancient  writers,  that  in 
their  incantations,  the  heathens  made  use  of  some  of  the  names 
and  titles  of  the  true  God,  which  they  had  learned  from  the  Jews  ; 
for  they  believed,  and  some  Christians  adopted  the  notion,  that 
there  was  attached  to  certain  words,  a  mysterious  and  sovereign 
virtue.  They  were  careful,  at  the  same  time,  to  ascertain  the  names 
of  the  particular  demons,  whose  aid  they  were  desirous  to  obtain  : 
and  they  employed  as  charms,  a  variety  of  uncouth  and  barbarous 
terms.*  With  these  they  connected  mystical  rites,  upon  the  exact 
observance  of  which,  the  success  of  their  invocations  was  supposed 
to  depend. 

This  pretended  science,  which  the  wiser  and  better  part  of  the 
heathens  condemned,  had,  at  this  time  or  perhaps  earlier,  gained 
credit  among  the  Jews,  by  some  of  whom  it  was  studied  and  prac- 
tised. This  may  be  collected  from  the  story  now  under  considera- 
ation,  and  is  fully  proved  by  the  testimony  of  Josephus,  who  relates 
some  of  the  methods  which  they  used  in  performing  cures,  and 
informs  us,  that  they  had  books  teaching  the  modes  of  exorcism  and 
incantation,  Avhich  they  asserted  to  have  been  composed  by  Solo- 
mon.t  With  the  name  of  that  wise  and  illustrious  monarch,  they 
attempted  to  sanctify  a  profane  science,  which  was  expressly  for- 
bidden by  their  law  ;  and  to  conceal  the  impure  scource  from  which 
they  had  derived  it,  the  superstitious  and  idolatrous  nations  around 
them. 

The  actors  in  the  present  scene,  were  "  vagabond  Jews,"  or  per- 
sons who  strolled  from  place  to  place,  like  the  jugglers  and  fortune- 
tellers of  other  nations,  to  practise  their  arts,  wherever  they  could 
find  people  sufficiently  credulous.  They  are  called  exorcists,  be- 
cause they  adjured  evil  spirits,  or  solemnly  commanded  them,  in 
the  name  of  God,  to  leave  the  bodies  of  the  possessed,  accompany- 
ing the  adjuration  with  magical  rites.  Their  success  had  hitherto 
been  only  apparent  through  a  collusion  between  them  and  the 
other  party,  or  had  consisted  in  certain  effects  produced  upon  the 
imagination  of  the  patient.  But,  now  observing  that  real  dispos- 
sessions were  effected  by  the  name  of  Jesus,  and  that  no  case  was 
so  obstinate  as  to  resist  its  influence,  they  were  tempted  to  make 
trial  of  its  power  in  preference  to  the  forms  of  exorcism,  which  they 

*  Orig.  contra  Cels.  lib.  i.  17 — 20.  t  Antiq.  Lib.  viii.  cap.  2. 


300  LECTUKE   XXII. CHAPTER   XIX.     1 20. 

had  been  accustomed  to  use.  "  We  adjure  you  by  Jesus  whom 
Paul  preacheth." 

Among  the  Jewish  exorcists,  "  There  were  seven  sons  of  one 
Sceva  a  Jew,  and  chief  of  the  priests,  which  did  so."  But  these 
audacious  imposters  speedily  found,  that  although  there  was  a  mighty 
efficacy  in  the  name  of  Jesus,  it  did  not  proceed,  as  they  probably 
imagined,  from  the  sound  of  the  word,  but  from  his  divine  power, 
which  he  could  exert  or  restrain,  at  his  pleasure.  He  had  lent  it  to 
Paul,  to  attest  his  commission,  and  to  promote  the  interests  of  the 
rehgion  which  he  published  ;  but  he  would  not  lend  it,  to  give 
countenance  to  magic.  There  was  no  charm  in  the  name  itself 
to  drive  the  demon  from  his  hold ;  and,  accordingly,  he  treated  this 
impotent  attempt  to  dispossess  him,  with  scorn.  "  Jesus  I  know, 
and  Paul  I  know."  "  Yes ;  I  know  Jesus,  and  tremble  at  his  power ; 
and  I  know  Paul  to  be  his  servant,  armed  with  authority  to  expel 
me  and  my  companions  from  the  bodies  of  men  :  but  who  are  ye  ? 
What  right  have  ye  to  speak  to  me  in  the  style  of  command  ?" 
The  name  of  Jesus  pronounced  by  the  lips  of  the  profane,  and  the 
sign  of  the  cross  made  by  the  sons  of  superstition,  are  pointless 
weapons,  which  the  Leviathan  of  hell  accounts  mere  stubble.  The 
impiety  of  those  magicians  was  instantly  punished  ;  for  the  man, 
with  the  assistance  of  the  indignant  spirit,  "  leaped  on  them,  and 
overcame  them,  and  prevailed  against  them,  so  that  they  fled  out 
of  that  house  naked  and  wounded." 

I  shall  not  enlarge  upon  the  particulars  of  the  story,  but  shall 
content  myself  with  remarking,  that  the  disaster  which  befel  those 
profligate  Jews,  served  two  important  purposes,  connected  with  the 
honour  and  the  success  of  the  gospel.  First,  it  demonstrated  the 
vanity  of  the  magic,  by  proving  the  insufficiency  of  one  of  its  boasted 
resources,  the  virtue,  which  certain  names  and  words  were  supposed 
to  possess.  Of  this  there  could  remain  no  doubt,  since  a  name, 
which,  when  pronounced  by  one  person,  never  failed  to  expel  un- 
clean spirits,  had  no  efficacy,  when  pronounced  by  another.  It  was 
manifest,  that  its  virtue  was  not  in  the  sound.  Secondly,  it  aflbrded 
the  clearest  evidence,  that  the  miracles  of  the  gospel  were  performed 
by  a  power  superior  to  magic  ;  for  while  a  demon  acknowledged  his 
submission  to  the  one  he  held  the  other  in  the  utmost  contempt. 
The  name  of  Jesus  was  used  by  those  vagabond  Jews  solely  as  a 
magical  incantation.  It  took  away,  therefore,  any  pretext  for  con- 
founding the  Christian  miracles  with  the  feats  of  magic,  as  the  hea- 


LECTURE  XXII. CHAPTER  XIX.    1 20.  301 

thens  maliciously  attempted  to  do ;  and  it  might  have  convinced 
those  who  were  acquainted  with  the  circumstances  of  the  fact,  that 
the  religion  which  Paul  preached  was  divine,  because  it  was  visibly 
attested  by  the  finger  of  God  himself. 

It  appears,  from  the  next  verse,  that  the  event  made  a  strong  and 
general  impression.  "  And  this  was  known  to  all  the  Jews  and 
Greeks  also  dwelling  at  Ephesus  ;  and  fear  fell  on  them  all,  and 
the  name  of  the  Lord  Jesus  was  magnified."  In  particular,  it 
brought  magic  into  discredit  with  many  who  had  formerly  been  de- 
voted to  it.  "  And  many  that  believed  came,  and  showed  their 
deeds.  Many  also  of  them  which  used  curious  arts,  brought  their 
books  together,  and  burned  them  before  all  men  :  and  they  counted 
the  price  of  them,  and  found  it  fifty  thousand  pieces  of  silver."  In 
Ephesus,  the  study  of  magic  was  prosecuted  with  great  ardour. 
Ephesian  incantations  were  proverbial ;  and  the  Ephesiau  letters 
were  certain  words,  which  were  believed  to  have  sovereign  eflficacy 
in  charms  and  invocations.  But,  now  many  who  had  been  deluded 
by  that  vain  science  "  showed  their  deeds,"  acknowledging  their  past 
folly  and  wickedness,  and  vowing  to  renounce  it  for  ever.  They 
abandoned  "  their  curious  arts,"  their  inquiries  into  the  names  and 
operations  of  invisible  beings,  the  modes  of  invoking  them,  and  the 
mystical  rites  to  be  practised  in  their  service.  They  collected  the 
books,  containing  the  mysteries  of  magic,  upon  which  they  had  ex- 
pended large  sums ;  and  that  they  might  be  under  no  temptation  to 
return  to  this  enticing  study,  as  well  as  to  testify  the  abhorrence  in 
which  they  held  it,  they  publicly  committed  them  to  the  flames. 
Their  value  has  been  differently  estimated,  according  to  the  coin 
which  is  supposed  to  be  meant  by  a  piece  of  silver ;  but,  perhaps,  it 
amounted  to  several  thousand  pounds.  It  was  a  sacrifice  to  the 
glory  of  God,  consumed  in  a  fire,  kindled  by  the  hand  of  holy  zeal. 
Some  persons  would  have  contented  themselves  with  sending  the 
books  out  of  their  houses,  and  would  not  have  scrupled  to  dispose 
of  them  to  others,  who  chose  to  prosecute  the  study.  But,  the  con- 
verted Ephesians  were  actuated  by  more  disinterested  motives. 
Those  books,  over  which  they  had  wasted  many  a  guilty  hour, 
should  no  more  minister  to  unhallowed  curiosity,  and  serve  to  up- 
hold the  impure  mysteries  of  paganism.  While  their  indignation 
was  roused  against  the  impious  art,  their  own  loss  did  not  engage 
their  attention  for  a  moment ;  and  they  had  leisure  to  think  only 
of  the  most  eflfectual  means  of  arresting  its  progress.     And  in  an 


302  LECTURE  XXII. — CHAPTER  XIX.  1 20. 

age,  when  books  were  comparatively  rare,  and  copies  were  slowly 
multiplied,  by  the  destruction  of  so  many,  the  study  of  magic  would 
be  rendered  less  common,  and  the  worthless  science  would  sustain 
an  injury,  w^hich  could  not  be  repaired  without  much  time  and  ex- 
pense. 

The  nan-ative  is  concluded  with  this  remark  :  "  So  mightily  grew 
the  word  of  God,  and  prevailed."  It  made  its  way  with  irresistible 
force,  amidst  the  obstacles  which  opposed  its  progress.  It  was  an 
evidence  of  its  power,  that  it  prevailed  upon  so  many  of  the  Ephe- 
i;ians  to  renounce  an  art,  which,  from  the  eagerness  of  mankind  in 
all  nations,  and  almost  in  every  age,  (o  acquire  it,  appears  to  be 
highly  gratifying  to  the  vain  curiosity  of  the  human  mind  ;  to  ac- 
knowledge before  all  men,  that  what  they  lately  esteemed  wisdom 
was  worse  than  folly  ;  and  to  present  the  treasures  of  their  learning 
as  a  sacrifice  to  the  honour  of  religion. 

The  power  of  the  gcjpel  is  as  great  in  our  times,  as  it  was  in  the 
days  of  the  Apostle.  Wc  may  not,  indeed,  often  observe  it  accom- 
plishing a  change  so  sudden  and  general,  in  the  conduct  of  a  large 
society  ;  but  it  continues  to  produce  effects  similar  and  equal,  upon 
the  hearts  and  manners  of  the  individuals  who  believe  it.  If  it  find 
a  man  conceited  of  his  understanding,  elated  by  science,  full  of 
worldly  wisdom,  and  wedded  to  opinions  inconsistent  with  the  doc- 
trines of  revelation,  it  makes  him  renounce  them  as  foolishness,  and, 
from  a  conviction  of  his  ignorance  of  the  things  of  God,  submit  with 
humility  to  the  instructions  of  Christ.  If  it  find  a  man  engaged  in 
an  unlawful  employment,  or  conducting  a  lawful  one,  without  re- 
gard to  the  principles  of  honour  and  justice,  it  persuades  him  to 
forego  the  gains  of  iniquity,  and  to  prefer  poverty  with  a  good  con- 
science, to  the  wealth  which  is  the  wages  of  sin.  If  it  find  a  man 
pursuing  a  course  of  unhallowed  pleasures,  whatever  power  they 
have  acquired  over  his  heart,  and  however  long  he  has  been  ad- 
dicted to  them,  he  instantly  abandons  them  in  disgust,  and  is  ever 
after  distinguished  by  sobriety  and  purity.  In  short,  as  an  eloquent 
writer  has  said,  if  it  find  a  man  passionate,  avaricious,  sensual,  and 
cruel,  it  will  make  him  meek,  liberal,  temperate,  and  merciful. 
"  For  so  great  is  the  power  of  divine  wisdom,  that  it  is  able  to  expel 
at  once  folly  the  mother  of  sin."*     The  gospel  is  not  like  human 

*  Lactan.  ill.  25. 


LECTURE  XXII. — CHAPTER  XIX.  1 — 20.  303 

discipline,  which  advances  by  a  slow  and .  imperceptible  progress, 
gaining  at  one  lime,  and  losing  at  another ;  but  it  works  a  radical 
change  of  the  heart,  and  accomplishes  such  a  revolution  in  its  prin- 
ciples, that  the  effect  immediately  appears  in  the  reformation  of  the 
hfe.  Philosophy  may,  with  much  labour,  extort  from  the  barren 
soil,  a  few  dwarfish  and  sickly  plants  ;  but  the  gospel  makes  a  rich 
harvest  of  heavenly  graces  and  virtues  spring  up  in  the  desert  of  the 
soul.     It  is  the  word  of  God,  who  speaks,  and  it  is  done. 

Let  us,  then,  by  this  criterion,  determine  whether  our  faith  is  sin- 
cere. If  the  gospel  has  humbled  our  pride,  corrected  our  corrupt  in- 
clinations, reclaimed  us  from  errors  in  principle  and  practice,  and 
prevailed  upon  us,  after  the  example  of  the  Ephesians,  to  part  with 
our  favourite  but  unlawful  pursuits,  for  the  glory  of  God,  it  has  come 
to  us,  "  not  in  word  only,  but  in  power."  But,  let  that  man,  who 
retains  his  avarice,  his  dishonest  arts,  his  intemperance,  his  envy 
and  malice,  know,  that  "  his  faith  is  vain,  and  he  is  yet  in  his  sins." 
The  word  of  God  "  grows  mightily  and  prevails,"  not  when  it  gives 
rise  to  much  discussion  about  religion,  and  an  ostentatious  profes- 
sion, accompanied  with  no  solid  fruits  of  holiness  in  the  life ;  but 
when  it  silently  purifies  the  heart,  and  gives  a  new  form  and  direc- 
tion to  the  conduct.  Those  who  sincerely  believe,  pass,  like  the 
converted  EphesianSj  from  the  service  of  Satan  to  that  of  Jesus 
Christ.  Recognising  him  as  their  Lord  and  Saviour,  they  submit 
to  his  authority  ;  and  whatever  loss  of  property  and  reputation  they 
may  incur  by  the  change,  they  cheerfully  acquiesce  in  it,  from  a 
sense  of  duty,  and  in  the  assured  hope,  that  they  shall  be  recom- 
pensed at  the  resurrection  of  the  just. 


LECTURE    XXIII 


THE     UPROAR   IN    EPHESUS. 
Chap.  xix.  21—41. 

When  the  seventy  disciples  returned  from  their  mission,  and  re- 
lated to  our  Saviour,  that  the  devils  were  subject  to  them  through 
his  name,  he  said  "  I  beheld  Satan,  as  lightning  fall  from  heaven." 
The  design  of  his  undertaking  was  to  overthrow  the  empire  which 
the  adversary  of  God  had  established  over  the  human  race,  and 
which  was  upheld  by  ignorance  and  depravity.  By  the  one,  he  en- 
slaved the  understandings  of  men,  and  by  the  other  their  affections. 
The  gospel  which  the  Apostles  preached  to  Jews  and  Gentiles,  dis- 
pelled the  darkness  of  the  mind,  and  conquered  the  rebellion  of  the 
heart.  Communicating  new  and  just  ideas  of  God,  their  duty,  and 
their  interest,  it  made  thousands  revolt  from  the  degrading  servitude 
of  Satan,  and  seek,  in  the  service  of  Jesus  Christ,  happiness  and 
spiritual  liberty. 

Every  art  had  been  employed  by  the  God  of  this  world,  to  give 
security  and  permanence  to  his  kingdom.  Amidst  his  deluded  and 
wondering  subjects,  he  appeared  in  the  character  of  the  true  God, 
affecting  to  possess  his  most  glorious  attributes,  and  imitating  his 
dispensations,  with  a  bold  and  impious  hand.  If  Jehovah  had  his 
oracles  and  Prophets  in  the  land  of  Judea,  there  were  not  wanting 
among  the  Gentiles  the  arts  of  divination,  pretenders  to  the  know- 
ledge of  futurity,  and  temples  in  which  the  Gods  returned  answers 
to  the  inquiries  of  their  worshippers.  If  the  Almighty  displayed  his 
wonders  before  his  chosen  people,  to  confirm  their  faith,  and  to  as- 
sure them  of  safety  under  the  protection  of  his  providence,  the  re- 
ligions of  heathenism  were  supported  by  fabulous  prodigies,  and  the 
juggling  tricks  of  magicians.  But,  the  reign  of  imposture  was  come 
to  an  end.  The  pagan  oraclee  were  silenced  by  the  gospel ;  the 
Prophets  of  idolatry  were  confounded  ;  amidst  the  splendid  train  of 


LECTURE   XXIII. CHAPTER   XIX.    21 41.  305 

miracles,  which  the  Apostles  were  enabled  to  perform,  the  wonders 
of  magic  became  objects  of  derision;  and  the  magicians  themselves, 
ashamed  of  an  art  which  they  perceived  to  be  both  false  and  im- 
pious, confessed  the  mighty  power  of  the  name  of  Jesus.  This 
triumph  of  the  truth  was  displayed  in  the  transactions  at  Ephesus, 
which  are  recorded  in  the  preceding  part  of  the  chapter. 

But  Satan,  although  defeated,  was  not  subdued.  Determined  to 
contend  for  empire  to  the  last,  he  employed  all  his  resources  to  re- 
tain that  dominion  over  mankind,  which  he  had  long  quietly  en- 
joyed. When  his  frauds  were  detected  and  exposed  to  public  con- 
tempt, he  tried  what  force  could  effect.  There  were  still  persons  in 
Ephesus  attached,  from  selfish  motives,  to  his  cause,  by  whose  aid 
he  hoped  to  crush  the  rising  interests  of  Christianity.  In  the  verses 
now  to  be  explained,  we  have  an  account  of  an  attempt  to  support 
the  reigning  system,  of  idolatry  by  persecution. 

Paul  was  '■'  in  labours  more  abundant ;"  not  indeed  exceeding  the 
measure  of  his  duty,  but  rising  above  the  proportion  with  which 
men  of  ordinary  zeal  would  have  been  satisfied  ;  and  continuing  his 
activity,  after  his  uncommon  exertions  might  have  seemed  to  entitle 
him  to  repose.  No  sooner  was  one  plan  happily  executed,  than  his 
mind  was  employed  in  digesting  another.  His  unexhausted  benevo- 
lence sought  new  channels  of  communication.  He  wished  to  add 
other  trophies  to  those  which  he  had  already  gained  to  the  cross : 
to  carry  the  light  of  the  gospel  into  regions  which  were  yet  envel- 
oped in  darkness ;  and  to  diffuse  it  more  extensively  in  those,  where 
it  had  begun  to  shine.  Then  only  should  this  indefatigdbld  mis- 
sionary have  thought  of  desisting  from  his  work,  when  the  whole 
world  was  converted,  and  all  the  Churches  were  established  in  the 
faith,  beyond  the  danger  of  falling.  We  are  informed,  that  when 
"  these  things  were  ended,"  namely  the  transactions  in  Ephesus,  re- 
lated in  the  preceding  verses,  "  Paul  purposed  in  the  spirit,  when  he 
had  passed  through  Macedonia,  and  Achaia,  to  go  to  Jerusalem, 
saying,  After  I  have  been  there,  I  must  also  see  Rome."  Of  the 
execution  of  this  purpose  an  account  is  given  in  the  next  chapter, 
from  which  we  learn,  that  after  the  uproar,  which  is  to  Ije  the  sub- 
ject of  the  Present  Lecture,  had  ceased,  Paul  set  out  for  Macetlonia  ; 
that  he  afterwards  spent  three  months  in  Greece ;  and  then,  as  we 
find  in  another  chapter,  he  returned  to  Jerusalem.  His  design  to 
visit  Rome  was  also  accompUshed,  but  in  a  way.  which,  it  is  proba- 
39 


306  LECTURE   XXIII. CHAPTER    XIX.    21 — 41. 

ble,  he  did  not  at  this  time  foresee ;  for  having  been  apprehended  in 
Jerusalem  by  his  countrymen,  and  retained  in  custody  for  a  con- 
siderable time,  by  the  governors  of  the  province,  he  was  sent  a 
prisoner  to  the  imperial  city,  to  be  judged  at  the  tribunal  of  Nero. 
He  appears  to  have  long  entertained  a  desire  to  see  Rome,  and  to 
have  met  with  repeated  ol)structions.  "  God  is  my  witness,"  he 
says  in  his  Epistle  to  the  C'hristians  of  that  ''ity,  "  whom  I  serve 
with  my  spirit,  in  the  gospel  of  his  Son,  that  without  ceasing  I 
make  mention  of  you  always  in  my  prayers,  making  request  (if  by 
any  means  now  at  length  I  might  have  a  prosperous  journey  by 
the  will  of  God,)  to  come  unto  you.  Now  I  would  not  have  you 
ignorant,  brethren,  that  oftentimes  I  purposed  to  come  unto  you, 
(but  was  let  hitherto,)  tliat  1  might  have  some  fruit  among  you  also, 
even  as  among  other  Gentiles."  Such  being  the  intention  of  Paul, 
he  sent  Timotheus  and  Erastus  before  him  to  Macedonia  ;  but  he 
himself  remained  for  some  time  in  Asia.  It  was  during  this  in- 
terval, that  the  tumult  took  place  in  Ephesus,  which  probably  made 
him  perform  his  journey  to  Macedonia  sooner  than  he  had  in- 
tended. 

"And  the  same  time  there  arose  no  small  stir  about  that  way  ;" 
that  is,  about  the  gospel  which  Paul  preached,  or  the  new  religion 
which  he  was  propagating.  It  originated  in  the  alarm  of  some  men 
at  his  success,  which  threatened  to  deprive  them  of  their  gain  from 
the  prevaiHng  superstition.  Demetrius,  by  profession  a  silver-smith, 
made  silver  shrines  for  Diana,  who  was  worshipped  in  the  magnifi- 
cent temple  of  Ephesus,  and  employed  several  others,  in  the  same 
lucrative  trade.  These  shrines  were  small  temples,  formed  after 
the  pattern  of  the  large  one,  and  containing  images  of  the  Goddess, 
which  the  Ephesians  placed  in  their  houses  as  objects  of  private 
devotion,  and  in  the  confidence,  that  they  should  thus  ensure  her 
favour  and  protection.  Amos  refers  to  the  same  practice  among 
the  Israelites,  which  they  had  probably  learned  in  Egypt,  when  he 
introduces  God  reproaching  them  for  it  in  the  following  words  ; 
"But  ye  have  borne  the  tabernacle  of  your  Moloch,  and  Chiun  your 
images,  the  star  of  your  God,  which  ye  made  to  yourselves."  The 
temples  were  formed  of  a  precious  metal,  and  were,  no  doubt  en- 
riched with  costly  ornaments  ;  and  the  people,  mad  upon  their  idols, 
grudged  no  expense  to  procure  a  treasure,  which  they  probably  val- 
ued more  than  all  their  other  possessions.  It  is  an  observation  worthy 
of  attention,  that  false  religions  have  commonly  been  more  success- 


LECTURE  XXlIt. — CHAPTER  XIX.  21 41.  307 

ful  than  the  true  one,  in  persuading  men  to  devote  their  substance 
to  sacred  uses  ;  not  surely  because  error  is,  in  its  own  nature,  more 
efficacious  than  truth,  but  because  the  former  accords  better  witli 
the  vanity  and  corrupt  propensities  of  mankind.  V/hile  the  votaries 
of  idolatry  and  superstition  have  cheerfully  expended  immense  sums 
in  erecting  temples  and  churches,  in  framing  and  adorning  images 
of  Gods  and  saints,  and  in  maintaining  a  pompous  ritual,  many  of 
the  professed  disciples  of  Jesus  are  apt  to  complain  of  the  trifling 
demands  which  are  made  upon  them,  for  the  support  of  the  simple 
institutions  of  the  gospel.  A  heathen  would  have  given  more  in 
one  day  for  the  honour  of  Jupiter  or  Diana,  than  some  persons  who 
call  themselves  Christians,  will  give  in  a  year  for  the  service  of  their 
Saviour.  Boasting  of  our  superiority  to  others  in  purity  of  faith  and 
worship,  we  are  far  surpassed  by  them  in  sincerity  and  zeal. 

Although  Demetrius  was  the  first  who  publicly  expressed  his 
apprehensions,  yet  it  cannot  be  supposed,  that  his  brethren  had 
been  unconcerned  spectators  of  the  success  of  the  gospel.  Interest 
renders  men  quick  to  perceive  the  first  symptoms,  which  threaten 
their  prosperity.  He  addressed  an  audience  prepared  to  adopt  and 
anticipate  his  sentiments,  when  having  called  together  the  work- 
men of  the  like  occupation,  he  said,  "  Sirs,  ye  know  that  by  this 
craft  we  have  our  wealth."  As  they  all  derived  profit  from  the 
established  religion,  they  would  the  more  readily  concur  in  any 
measure  for  supporting  it.  "  Moreover,"  he  adds,  "  ye  see  and  hear, 
that  not  alone  at  Ephesus,  but  also  throughout  all  Asia,  this  Paul 
hath  persuaded  and  turned  away  much  people,  saying,  that  they 
be  no  Gods  which  are  made  with  hands."  Such  was,  indeed,  the 
doctrine  of  Paul,  who  publicly  taught  that  there  was  but  one  God, 
the  Creator  of  heaven  and  earth ;  that  the  Gods  of  the  Gentiles 
existed  only  in  the  imagination  of  their  worshippers,  or  were  dead 
men  and  women,  or  unclean  spirits  ;  and  that  their  images,  in  which 
they  were  supposed  to  be  present,  were  alike  unworthy  of  divine 
honours,  as  gold  and  silver,  wood  and  stone,  in  the  rudest  and  most 
unshapely  forms.  If  this  doctrine  should  prevail,  as  there  was  rea- 
son to  fear,  from  the  great  number  who  had  already  embraced  it, 
those  craftsmen  would  starve  for  want  of  employment.  The  Ephe- 
sians  would  no  longer  purchase  models  of  a  temple,  which  they 
considered  as  profane,  and  images  of  a  Goddess,  whom  they  hid 
learned  to  despise. 

The  opposition  which  the  gospel  encountered  in  the  first  ages 


308  LECTURE    XXUI. CHAPTER   XIX.    21 24, 

proceeded  not  from  one  order  of  men  alone,  but  from  various  classes 
of  society.  Persons  of  different  ranks  and  occupations,  united  ill 
resisting  the  progress  of  a  religion  which  was,  or  seemed  to  be,  hos- 
tile to  their  different  interests  and  views. 

Princes  and  magistrates  were  alarmed  for  the  safety  of  the  state, 
which  was  supposed  to  be  closely  and  inseparably  connected  with 
the  established  religion.  Religious  rites  were  intermixed  with  all 
civil  and  political  transactions,  and  the  public  prosperity  was  as- 
cribed to  the  favour  of  the  Gods.  The  introduction  of  a  new  reli- 
gion threatened  to  subvert  the  foundation,  which  supported  the 
mighty  empire  of  Rome.  Accordingly,  we  find,  that  Christianity 
was  accused  of  being  the  cause  of  the  wars,  earthquakes,  tempests, 
and  pestilences,  with  w  hich  the  offended  Gods  afflicted  and  desolated 
the  provinces.* 

Philosophers  treated  with  disdain  the  doctrines  of  the  gospel, 
which  wanted  the  ornaments  of  eloquence,  and  were  repugnant  to 
the  principles  which  they  held,  upon  the  subject  of  God  and  religion. 
They  w^ere  indignant  at  illiterate  men,  who  presumed  to  controvert 
their  favourite  opinions  ;  and  they  dreaded  the  propagation  of  the 
new  system,  as  fatal  to  their  interests  and  their  fame.  Their  wis- 
dom would  be  derided  as  folly ;  their  schools  would  be  deserted  ;  and 
they  themselves  would  be  held  in  contempt,  as  deserving  no  other 
character  than  that  of  eloquent  babblers. 

The  priests,  the  augurs,  and  the  whole  train  of  persons,  who 
were  employed  in  the  immediate  service  of  the  Gods,  were  menaced 
with  the  total  loss  of  their  honours  and  emoluments.  They  must 
fall  with  the  religion  of  which  they  were  the  ministers.  The 
temples  would  be  abandoned  ;  the  sacred  fire  of  the  altars  would  be 
extinguished  ;  gifts  and  sacrifices  would  no  longer  be  presented  ;  and 
they  would  be  disregarded  and  execrated,  as  the  supporters  of  a  vile 
superstition,  by  w4iich  mankind  had  for  ages  been  deluded. 

There  still  remained  a  numerous  class  of  persons,  who  contri- 
buted by  their  various  occupations  to  uphold  the  worship  of  the 

*  Eusebius  has  preserved  a  rescript  of  Maximin,  in  which  he  imputes  the  late  calami- 
ties of  the  empire  to  tlie  pernicious  error  of  the  Christians,  and  its  present  prosperity  to 
the  zeal  which  the  heathens  had  recently  shown  for  the  worship  of  the  gods.  The  his- 
torian adds  this  remarkable  fact,  that  while  the  messengers  were  publishing  the  edict  in 
the  provinces,  there  happened  an  excessive  drought,  which  was  followed  by  famine  and 
pestilence ;  and  that  a  war  soon  broke  out  between  the  Romans  and  the  Armenians, 
as  if  God  had  expressly  interposed  to  refute  the  calumnies  and  proud. boasting  of  the 
impious  emperor.    Euseb,  Hist.  Lib.  ix.  7. 


LECTURE   XXIII. CHAPTER   XIX.    21 41.  309 

Gfeds,  and  depended  upon  it  for  subsistence.  To  this  class  belonged 
Demetrius  and  his  brethren,  the  makers  of  images,  the  venders  of 
frankincense,  and  other  substances,  which  were  used  in  the  service 
of  the  temples,  and  those  who  reared  and  sold  animals  for  sacri- 
fice. The  number  of  such  persons  must  have  "been  very  great, 
as  temples  and  statues  were  multiplied  in  every  province  ;  and 
they  composed  a  powerful  body,  united  by  a  common  interest  to 
oppose  the  reception  of  Christianity,  which  would  reduce  them  to 
beggary. 

"  Sirs,  ye  know  that  by  this  craft  we  have  our  wealth."  This 
was  an  appeal  to  a  principle,  the  influence  of  which  is  universally 
felt.  About  concerns  of  the  greatest  magnitude,  their  religion,  their 
country,  the  fate  of  their  friends,  and  the  moral  improvement  of 
their  families,  men  sometimes  discover  surprising  indifference  ;  but 
if  their  temporal  interests  are  endangered,  if  they  are  threatened  with 
a  reverse  of  fortune,  with  the  loss  or  diminution  of  the  affluence 
and  splendour  in  which  they  have  been  accustomed  to  live,  we  see 
them  suddenly  roused  to  vigilance  and  activity,  and  making  every 
exertion  to  ward  off  the  impending  calamity.  But,  a  regard  to  our 
private  good,  although  the  spring  of  many  of  the  common  actions 
of  life,  as  well  as  of  more  splendid  achievements,  is  a  principle  too 
low  to  be  on  every  occasion  avowed.  Our  selfishness  is  concealed 
from  others  under  a  mask  of  benevolence  ;  and  we  even  wish  to 
hide  it  from  ourselves.  If  we  can  contrive  to  mix  our  own  interests 
with  those  of  the  public,  to  connect  our  honour,  our  emolument,  or 
our  power,  with  the  prosperity  of  our  country,  or  with  the  defence 
of  rehgion,  we  can  prosecute  our  schemes,  under  tliis  disguise,  with 
more  ardour  than  we  should  have  ventured  to  display,  had  they  alone 
seemed  to  engage  us ;  and  we  may  hope  to  be  applauded  for  what 
should  have  otherwise  subjected  us  to  reproach.  Demetrius,  there- 
fore, artfully  added,  "  Moreover  ye  see  and  hear,  that  not  alone  at 
Ephesus  but  almost  throughout  all  Asia,  this  Paul  hath  persuaded 
and  turned  away  much  people,  saying,  that  they  be  no  Gods  which 
are  made  with  hands  :  so  that  not  only  this  our  craft  is  in  danger 
to  be  set  at  nought,  but  also  that  the  temple  of  the  great  Goddess 
Diana  should  be  despised,  and  her  magnificence  should  be  de- 
stroyed, whom  all  Asia  and  the  world  worshippeth."  "  The  prospect 
of  the  loss  of  employment  would  justify  us  in  taking  measures  to 
defend  ourselves ;  but  this  is  an  inferior  consideration.  Our  reli- 
gion is  in  danger ;  and  the  Divinity  who  protects  our  city,  and 


310  LECTURE  XXIII. — CHAPTEP>,   XIX.    21 — 41. 

is  adored  by  the  surrounding  nations,  will  be  abandoned  and  dis- 
honoured." 

On  this  occasion,  Demetrius  acted  the  part  of  a  dexterous  pohti- 
cian.  He  held  forth  a  pretext  well  fitted  to  recommend  his  cause 
to  the  attention  and  favour  of  the  public.  The  injury  sustained  by 
a  body  of  artificers  would  hardly  have  roused  the  whole  city  of 
Ephesus,  luiless  their  interest  had  been  associated  with  objects  of 
general  concern.  At  the  same  time,  it  is  not  improbable,  that  De- 
metrius was  sincere  in  his  zeal  for  Diana,  whom  he  had  long  re- 
garded with  sentiments  of  religious  respect ;  and  there  is  no  reason 
to  doubt,  that  the  other  craftsmen  felt  for  the  honour  of  their  tutelar 
Goddess,  as  well  as  for  themselves,  when  they  burst  forth  into  the 
exclamation  mentioned  in  the  following  verse.  The  chief  motive 
was  a  regard  to  their  own  interest,  but  they  might  not  be  conscious 
of  its  predominant  influence.  Men  are  often  not  more  successful  in 
in  imposing  upon  others,  than  they  are  in  deceiving  themselves. 
The  operations  of  the  human  mind  are  exceedingly  subtile  and  re- 
fined. Difierent  motives  are  fiequently  so  blended  together,  that  it 
is  impossible  to  separate  them,  and  to  assign  to  each  its  exact  share 
in  our  actions ;  and  sometimes  the  motive  which  exerts  the  greatest 
influence,  is  of  all  the  least  perceived.  Many  a  theological  polemic, 
when  opposing  heresies  and  errors,  has  imagined  that  he  was  actu- 
ated by  the  pure  love  of  truth,  w^hile  he  was  excited  solely  by  pride 
of  understanding.  Many  a  person,  who  had  persuaded  himself,  that 
in  defending  his  principles,  and  the  religious  society  to  which  he 
belonged,  he  had  no  other  intention  than  to  be  faithful  to  Jesus 
Christ  and  his  Church,  has  been  as  much  governed  by  the  spirit  of 
party,  as  the  most  unblushing  supporter  of  a  political  faction.  The 
reproof  of  our  Saviour  to  his  two  intemperate  disciples,  is  applicable 
to  not  a  few  zealots  for  religion  :  "  Ye  know  not  what  manner  of 
spirit  ye  are  of." 

In  the  present  case,  we  perceive  religion  serving  as  a  cloak  to  cover 
the  designs,  and  as  an  engine  to  forward  the  schemes,  of  self-inter- 
est. The  example  of  Demetrius  and  his  fellows  has  been  diligently 
imitated.  With  what  apparent  zeal  for  tlie  advancement  of  piety 
have  establishments  been  upheld,  under  which  it  had  long  been  op- 
pressed, but  which  rewarded  those  who  defended  them,  with  hon- 
ours and  emoluments  ?  With  what  clamorous  accusations  of  pro- 
faneness  and  atheism,  h.ave  they  been  pursued  and  hunted  down, 
who  attempted  to  purify  the  temple  of  God,  by  driving  out  of  it 


LECTURE   XXIII. CHAPTER   XIX.    21 — 41.  311 

buyers  and  sellers  ?  Ha  ;e  we  not  heard  the  cry,  "  Religion  is  in 
danger,"  raised  by  men  who  never  bestowed  a  serious  thought  upon 
rehgion,  and,  at  the  moment  when  they  were  loudest  in  itj  praises, 
were  living  in  the  open  violation  of  its  precepts,  because  they  hoped 
by  the  magic  of  the  sound,  to  inflame  the  passions  of  the  multitude 
in  favour  of  that  system,  to  which  they  owed  their  greatness  ? 

The  union  of  devotion  and  interest  gave  full  effect  to  the  speech 
of  Demetrius.  It  produced  a  phrensy  of  religious  zeal,  and  the 
craftsmen,  with  one  voice,  exclaimed  in  honour  of  their  Goddess, 
whose  divinity  Paul  had  dared  to  deny,  "  Great  is  Diana  of  the 
Ephesians."  They  seem  to  have  left  the  house  in  which  they  were 
assembled,  and  to  have  rushed  into  the  street,  where  they  raised 
this  cry,  as  a  signal  to  the  worshippers  of  Diana  to  appear  in  her 
defence.  The  expedient  succeeded.  "  The  whole  city  was  filled 
with  confusion."  The  cry  was  re-echoed  from  street  to  street,  the 
alarm  became  general ;  the  inhabitants  deserted  their  houses  ;  "  and 
having  caught  Gaius  and  Aristarchus,  men  of  Macedonia,  and 
Paul's  companions  in  travel,  they  rushed  with  one  accord  into  the 
theatre."  The  theatres  in  Rome  and  in  the  provincial  cities,  were 
commonly  large  buildings,  capable  of  containing  many  thousand 
spectators.  They  were  principally  intended  to  exhibit  shows  and 
games  for  the  entertainnient  of  the  people ;  but  sometimes  public 
business  was  transacted  in  them,  and  criminals  were  tried,  and  ex- 
ecuted, by  being  thrown  to  wild  beasts.  The  Ephesians  dragged 
Gaius  and  Aristarchus  into  the  theatre,  that  they  might  be  judged 
and  punished  as  accomplices  of  Paul,  in  the  insult  which  had  been 
oflfered  to  Diana. 

At  this  criticaf  moment,  Paul  would  have  gone  into  the  theatre 
to  defend  himself  and  his  friends,  and  to  embrace  this  opportunity 
of  addressing  the  assembled  city,  upon  the  important  subject  of  re- 
'  ligion.  But,  while  we  must  admire  the  courage  of  the  Apostle,  who 
was  not  dismayed  by  the  presence  of  danger,  and  his  generous  ar- 
dour in  willingly  exposing  his  life  for  the  honour  of  the  gospel,  and 
the  salvation  of  souls,  we  may  be  permitted,  in  this  instance,  to  call 
in  question  his  prudence.  How  could  he  expect,  that  an  infuriated 
multitude  should  listen  to  him  ?  Was  there  not  reason  to  appre- 
hend, that  without  allowing  him  to  open  his  lips,  they  would  imme- 
diately fall  upon  him,  and  tear  him  in  pieces  ?  Such  are  the  re- 
flections which  occur  to  us  when  considering  his  conduct ;  and  they 
are  confirmed  by  the  opinion  of  those,  who  being  upon  the  spot, 


312  LECTURE   XXm. — CHAPTER   XIX.    21  —  41. 

were  better  qualified  to  judge.  It  appeared  to  them  to  be  a  rash 
and  hazardous  attempt.  "The  disciples  suffered  him  not;  and 
certain  of  the  chief  of  Asia,  which  were  his  friends,  sent  unto  him, 
desiring  him  that  he  would  not  adventure  himself  into  the  theatre."* 
Being  convinced  by  their  representations,  he  desisted  from  his  pur- 
pose. 

The  next  verse  contains  a  just  and  lively  description  of  a  mob 
suddenly  collected.  The  assembly  in  the  theatre  was  a  scene  of 
absolute  confusion.  The  greater  part  were  ignorant  of  the  cause 
which  had  brought  them  together.  The  noise  in  the  streets  had 
alarmed  them,  and  seeing  others  running  to  the  theatre,  they  had 
followed.  Some  cried  one  thing,  and  some  another.  Every  man 
was  impatient  to  speak  ;  every  man  bawled  as  loudly  as  he  could  ; 
and  amidst  the  universal  uproar,  no  man  could  be  heard. 

During  this  tumult,  an  attempt  was  made  on  the  part  of  the 
Jews  to  address  the  assembly,  in  order  to  turn  away  the  torrent  of 
popular  indignation  from  themselves,  to  Paul  and  his  companions. 
"  And  they  drew  Alexander  out  of  the  multitude,  the  Jews  putting 
him  forward.  And  Alexander  beckoned  with  the  hand,  and  would 
have  made  his  defence  unto  the  people."  Luke,  indeed,  does  not 
affirm,  that  this  was  their  design  ;  but  it  is  a  construction,  which 
may  with  some  probability,  be  put  upon  his  words.  Alexander 
was  a  Jew,  he  was  put  forward  by  the  Jews,  and  he  would  have 
made  his  defence  to  the  people.  It  is  implied  in  this  account,  that 
the  Jews  had  been  accused,  or  at  least  were  conscious  that  they 
might  be  accused,  of  the  same  crime,  with  which  Paul  was 
charged.  Their  doctrine  with  respect  to  the  theological  creed  of 
the  heathens,  exactly  agreed  with  that  of  the  Christians.  They 
pronounced  it  to  be  false  and  idolatrous  ;  and  they  had  reason, 
therefore,  to  fear,  that,  as  they  were  equally  guilty  in  the  eyes  of 
the  Ephesians,  they  should  be  involved  in  the  same  condemnation. 
From  this  apprehension  proceeded  the  eagerness  which  they  showed 
to  make  their  defence,  by  one  of  their  number.  There  is  no  doubt, 
that,  if  he  had  been  permitted  to  speak,  he  would  have  endeavoured 
to  save  himself  and  his  brethren  by  some  artful  explanations  and 
distinctions,  and  to  leave  the  Christians  alone  exposed  to  the  rage 
of  the  nmltitude. 

*  The  chief  men  of  Asia,  or  the  Asiarchs,  were  officers  of  religion,  or  priests,  who 
were  appointed  to  preside  over  the  games,  publicly  celebrated  in  honour  of  the  gods. 
Antonii  Van  Dale  Dissertationes.  iii.  3. 


LECTURE   XXIII. CHAPTER   XIX.    21 41.  313 

Whatever  was  the  intention  of  Alexander,  the  assembly  in  the 
theatre  was  too  much  agitated  by  the  impetuosity  of  passion,  to 
permit  him  to  address  them.  He  was  known  to  be  a  Jew,  and 
consequently  an  enemy  to  the  religion  which  they  had  come  to- 
gether to  support ;  and,  in  a  transport  of  zeal,  "  they  all  with  one 
voice,  about  the  space  of  two  hours,  cried  out.  Great  is  Diana  of 
the  Ephesians."  By  this  tumultuous  outcry  they  intended  to 
silence  and  confound  the  impious  blasphemers  of  their  Goddess. 
Perhaps,  there  never  was  exhibited  a  more  ludicrous  scene  than 
the  inhabitants  of  a  whole  city,  vociferating  for  two  hours  in  suc- 
cession, the  praises  of  the  divinity  whom  they  adored,  while  for  this ' 
ebulition  of  religious  fervour  no  reason  could  be  given,  but  the  at- 
tempt of  a  person  of  a  different  persuasion  to  speak  to  them.  We 
see  to  what  a  height  the  passions  of  a  multitude  may  be  raised  by 
a  trivial  incident ;  with  v/hat  rapidity  the  contagion  of  passion 
spreads  in  a  crowd  ;  how  feeble  a  barrier  truth,  justice,  and  reason 
oppose  to  their  proceedings  ;  and  how  ill  qualified  an  assemblage 
of  people  without  education,  without  experience,  without  character, 
and  without  responsibiUty,  is,  to  decide  upon  questions  of  politics  or 
religion.  The  sentences  of  a  mob  are  passed,  as  in  the  present 
case,  by  acclamation.  The  enthusiastic  cry,  "  Great  is  Diana  of 
the  Ephesians,"  decided  the  controversy  between  the  Uving  God,  and 
the  dead  idols  of  the  Gentiles. 

The  uproar  was  quelled  by  the  town-clerk,  or  secretary  of  the 
city,  a  person  of  considerable  authority,  in  the  Asiatic  cities,  who 
having  obtained  a  hearing,  delivered  the  speech  recorded  in  the 
subsequent  verses,  of  which  I  shall  briefly  illustrate  the  several 
parts.*  He  begins  by  expostulating  with  the  people  upon  the  folly 
of  their  vehement  exclamation  in  honour  of  Diana.  "  Ye  men  of 
Ephesus,  what  man  is  there  that  knoweth  not,  how  that  the  city 
of  the  Ephesians  is  a  worshipper  of  the  great  Goddess  Diana,  and 
of  the  image  which  fell  down  from  Jupiter  ?"  They  were  wasting 
their  time  and  strength  in  proclaiming  what  every  person  knew, 
and  no  man  was  disposed  to  deny.  No  doubt  could  be  entertained 
of  the  veneration  in  which  Diana  was  held  by  the  Ephesians,  who 
were  the  guardians  of  her  celebrated  temple,  which  was  one  of  the 
wonders  of  the  world. t     He   refers  to  a  circumstance  which  un- 

•  An*.onii  Van  Dale  Dissertationes.  V.  3. 

+  The  Greek  word,  translated  worshipper,  signifies  the  keeper  of  a  temple ;  and  this 
title  was  claimed  by  other  cities  as  well  as  Ephesus. 

40 


314  LECTURE   XXm. CHAPTER  XIX.    21 — 41. 

doubteclly  contiibiited  to  heighten  their  devotion ;  the  universal 
behef  that  the  statue  of  Diana  was  not  tlie  work  of  any  human 
artist,  but  was  formed  by  the  hand  of  Jupiter  himself,  and  bestowed 
as  an  invahiable  gift  upon  their  city.  This  tale  which  had  been 
contrived  by  the  priests,  to  draw  numerous  worshippers  to  the  tem- 
ple, was  believed  by  the  unthinking  superstitious  people.  An  image 
of  celestial  origin  must  have  been  supposed  to  possess  peculiar 
sanctity  and  virtue. 

"  Seeing  then  that  these  things  cannot  be  spoken  against,  ye 
ought  to  be  quiet;  and  to  do  nothing  rashly.  For  ye  have  brought 
hither  these  men,  which  are  neither  robbers  of  Churches,  nor  yet 
blasphemers  of  your  Goddess."  The  truth  of  his  first  assertion  was 
incontrovertible,  namely,  that  Paul  and  his  companions  were  not 
sacrilegious  persons  or  robbers  of  temples ;  for  so  the  word  should 
have  been  translated,  because  Churches  signify,  in  our  language, 
houses  in  which  Christian  worship  is  performed.  There  were  no 
Churches  in  Ephesus,  nor,  perhaps,  at  that  time,  in  any  part  of  the 
world.  They  had  not  stolen  the  sacrq|l  treasures  from  any  of  the 
temples.  If,  by  affirming  that  they  were  not  blasphemers  of  the 
Goddess,  the  town-clerk  meant  only,  that  they  had  not  indulged 
themselves  in  the  use  of  intemperate  and  scurrilous  language 
against  her,  this  assertion  is  equally  true  as  the  other.  Language 
offending  against  propriety,  and  dictated  by  passion,  did  not  pro- 
ceed from  the  lips  of  the  meek  Apostles  of  Christ.  Yet,  Paul  had 
undoubtedly  maintained,  that  Diana  was  a  pretended  Goddess,  and 
that  her  image  was  entitled  to  no  religious  veneration ;  and  in  the 
opinion  of  the  Ephesians  this  was  blasphemy.  It  must,  therefore,  be 
acknowledged,  that  the  speaker,  wishing  by  any  means  to  soothe 
and  quiet  the  minds  of  the  people,  did  not  scrupulously  adhere  to 
the  truth,  but  gave  such  a  representation  as  was  best  calculated  to 
accomplish  his  purpose. 

Of  the  real  cause  of  this  populai*  commotion,  he  seems  to  have 
been  apprized,  and  to  have  considered  it  as  originating  in  a  personal 
quarrel  of  Demetrius  and  the  workmen  with  Paul.  "  If  Demetrius 
and  the  craftsmen  which  are  with  him,  have  a  matter  against  any 
man,  the  law  is  open,  and  there  are  deputies ;  let  them  implead  one 
another."'  Courts  of  law  ^vere  appointed  to  take  cognizance  of 
private  causes,  before  which  the  parties  concerned  might  bring  for- 
ward their  accusations  and  defences  ;  but  these  were  not  subjects  of 
sufficient  importance  to  engage  the  attention  of  the  citizens  at  large 


LECTURE    XXIII. CHAPTER     XIX.    21 41.  315 

If  Paul  or  any  other  person  was  guilty  of  a  public  offence,  he  should 
be  called  to  account  before  an  assembly  convened  by  lawful  au- 
thority, and  not  in  an  irregular  and  riotous  manner.  "  But  if  ye 
inquire  any  thing  concerning  other  matters,  it  shall  be  determined 
:&  a  lawful  assembly."  His  last  argument  he  addressed  to  their 
fears,  reminding  them  that  they  were  in  danger  of  being  punished 
for  their  present  disorderly  procedure  ;  and  the  penalty  might  extend 
not  only  to  the  individuals  who  had  caused  the  insurrection,  but  to 
the  whole  city,  which  would  be  subjected  to  a  fine,  or  deprived  of 
its  privileges.  The  jealousy  of  the  Roman  government,  which 
held  the  sovereignty  of  the  Asiatic  provinces  by  the  right  of  con- 
quest, was  ready  to  repress,  with  vigour  and  severity,  every  symptom 
of  disaffection,  and  every  movement  tending  to  disturb  that  settled 
order,  which  it  is  the  interest  of  despotism  to  preserve.  "  For 
we  are  in  danger  to  be  called  in  question  for  this  day's  uproar, 
there  being  no  cause  whereby  we  may  give  an  account  of  this  con- 
course." 

By  this  speech,  which  was  conducted  with  much  prudence  and 
address,  the  fury  of  the  people  was  calmed,  and  they  were  per- 
suaded to  return  peaceably  to  their  homes.  Thus  God  delivered 
Paul  and  his  companions,  from  the  perilous  circumstances  in  which 
they  were  placed.  Means  and  instruments  are  never  wanting,  by 
which  he  may  preserve  his  faithful  servants  in  the  discharge  of 
their  duty,  without  any  miraculous  interposition.  There  is  no 
reason  to  suppose,  that  the  town-clerk  of  Ephesus  was  a  friend  to 
Christianity.  But,  he  was  alarmed,  as  every  wise  man  will  be, 
at  the  probable  consequence  of  a  popular  tumult ;  he  wished  no 
innocent  person  to  suffer,  not  even  the  guilty  to  be  condemned  with- 
out a  trial,  and  to  fall  victims  to  the  fury  of  a  mob ;  and  while 
he  interjwsed  solely  from  motives  of  justice  and  humanity,  and 
a  regard  to  the  public  peace.  Providence  made  use  of  him  for 
the  protection  of  Paul,  who  had  yet  many  important  services  to 
perform. 

The  passage  which  has  been  illustrated,  suggests  the  following 
reflections. 

First,  The  opposition  which  has  been  made  in  past  ages  to  the 
gospel,  has  proceeded  from  the  depraved  passions  of  men,  thei: 
avarice,  their  ambition,  and  their  love  of  earthly  pleasures.  Its 
adversaries  have  not  been  the  sincere  friends  of  truth  and  virtue, 


316  LECTURE  XXin. CHAPTER  XIX.  21 — 41. 

but  the  slaves  of  prejudice,  and  the  votaries  of  vice.  The  uproar  m 
Ephesus  was  excited  by  some  mercenary  artificers,  who  worshipped 
no  God  with  so  much  ardour  as  the  God  of  riches.  Such  opposi- 
tion, as  I  have  remarked  in  a  former  Lecture,  reflects  honour  upon 
Christianity.  Had  it  been  a  human  contrivance,  it  w^ould  have 
been  adapted,  hke  other  impostures,  to  the  corrupt  inchnations  of 
mankind.  It  would  have  gratified  th^  predominant  propensities  of 
the  heart ;  and  would  have  made  it  the  interest  of  the  licentious 
and  the  worldly  to  embrace  it.  Rejected  and  calumniated  as  it  has 
been,  it  appears  to  be  a  pure  emanation  from  that  holy  Being,  whom 
sinners  secretly  dislike,  although  they  may  profess  to  love  and  vene- 
rate him.  The  enemies  of  our  religion,  in  order  to  justify  their 
opposition,  have  advanced  many  false  accusations  against  it.  Ma- 
lignity has  not  been  sparing  of  its  usual  arts,  falsehood  and  misre- 
presentation. It  cannot  be  justly  charged  with  disturbing  the  peace 
of  society,  which  it  secures  more  effectually  than  the  wisest  laws, 
and  the  most  vigilant  administration,  by  impressing  upon  the  heart 
the  purest  lessons  of  morality.  It  cannot  be  justly  charged  with 
impairing  domestic  happiness,  since,  wherever  it  is  sincerely  believed, 
it  establishes  the  empire  of  love.  It  cannot  be  justly  charged  with 
impeding  the  business  and  the  duties  of  life  ;  for  it  inculcates 
active  benevolence,  and  teaches  us  to  acquit  ourselves  with  fidelity 
in  every  relation.  What,  then,  is  the  evil  which  it  has  done  7  It 
has  abolished  certain  institutions,  which  originated  in  the  cruelty 
and  licentiousness  of  mankind  ;  it  has  overthrown  establishments, 
under  which  imposture  flourished ;  it  has  restrained  vices,  which 
were  the  sources  of  private  gratification,  and  public  misery. 

Secondly,  The  sacred  name  of  religion  has  been  prostituted  to 
serve  the  most  infamous  purposes.  It  was  the  pretext,  under  which 
Demetrius  and  his  accomplices  concealed  their  design,  to  secure  the 
gain  which  they  derived  from  the  folly  and  delusion  of  their  coun- 
trymen. In  the  name  of  religion,  priests  and  monks  have  amassed 
enormous  wealth,  and  guarded  against  intrusion  those  dark  retreats, 
in  which  they  wallowed  in  the  grossest  sensuality.  In  the  name 
of  religion,  conquerors  have  desolated  the  earth,  and  made  havock 
of  the  human  race  to  gratify  their  avarice  and  ambition.  In  the 
name  of  religion,  persecutors  have  committed  cruelties,  at  which 
every  feeling  of  our  nature  revolts.  Scaffolds  have  streamed  with 
blood ;  fires  have  blazed  with  victims  ;  the  dwellings  of  the  inno- 
cent have  been  plundered  and  razed  to  the  ground  ;  and  the  house- 


LECTURE  XXUI. CHAPTER  XJX.  41 21.  317 

less  sufferers  have  been  driven  into  foreign  lands,  by  demons  in 
human  shape,  pretending  to  be  actuated  by  zeal  for  the  glory  of 
God.  In  the  name  of  religion,  Churches  have  corrupted  the  doc- 
trines and  institutions  of  the  gospel ;  repealed  the  ordinances  of 
heaven ;  imposed  their  own  unhallowed  commands  upon  the  con- 
sciences of  their  subjects  ;  and  fuhninated  excommunications  against 
the  pious  and  sincere.  The  language  of  all  such  persons  has  been. 
even  at  the  time  when  they  were  perpetrating  the  greatest  crimes, 
''■  Come,  see  our  zeal  for  the  Lord." 

Thirdly,  The  concurience  of  a  multitude  in  support  of  a  cause, 
is  no  proof  of  its  justice.  Truth  is  not  to  be  decided  by  numbers. 
In  the  passage  which  has  been  explained,  we  see  the  whole  city  of 
Ephesus  defending  the  honour  of  their  Goddess  Diana  against  the 
claims  of  the  living  God,  to  be  the  sole  object  of  their  adoration. 
But,  this  is  not  a  solitary  instance.  In  the  old  w^orld,  Noah  alone 
was  found  faithful,  while  the  rest  of  mankind  had  corrupted  their 
ways.  In  the  wilderness,  all  the  Israelites  rebelled  except  Caleb 
and  Joshua.  When  our  Saviour  appeared  upon  earth,  how  few  of 
the  Jews  aclcnowledged  him  to  be  the  Messiah  ?  And  in  the  dark 
ages,  did  not  "  all  the  world  wonder  after  the  beast?"  The  maxim, 
that  the  voice  of  the  people  i*  the  voice  of  God,  is,  for  the  most  part, 
evidently  false,  and,  in  no  case,  can  be  admitted  without  many 
limitations.  It  is,  indeed,  universally  true,  that  the  resolutions  and 
proceedings  of  the  multitude  are  the  will  of  Providence,  which  per- 
mits and  overrules  them  for  its  own  wise  and  holy  ends,  or  that 
they  are  consistent  with  the  divine  decrees,  and  are  the  means  of 
executing  them :  but  in  this  view,  the  maxim  is  vague,  and  of  no 
value,  because  it  implies  nothing  more  than  what  may  be  affirmed 
of  the  counsels  and  operations  of  devils.  "What,  in  most  cases,  is 
the  voice  of  the  people  but  the  voice  of  thoughtlessness,  prejudice, 
and  passion  ?  What  is  it,  in  fact,  but  the  voice  of  a  few  artful  men, 
who  make  use  of  the  people  as  the  blind  instruments  of  accomplish- 
ing their  private  designs  ?  They  speak  as  they  are  directed  and 
act  as  they  are  impelled. 

Lastly,  God  reigns,  and  carries  on  the  designs  of  his  government, 
amidst  the  commotions  of  the  world.  He  rules  not  only  over  the  un- 
conscious elements,  the  lightning,  the  wind,  and  the  rain,  but  likewise 
over  the  passions  of  men.  When  these  passions  are  most  headstrong 
and  impetuous,  he  controls  their  fury,  directs  their  course,  and  suf- 
fers them  not  to  proceed  beyond  the  limits  which  he  has  prescribed 


318  LECTURE   XXIH. CHAPTER,  XIX.    21 41 

to  them.  In  the  uproar  at  Ephesus,  he  preserved  the  hfe  of  Paul 
and  his  companions,  first  by  the  confusion  of  the  people,  and  then 
by  the  seasonable  interference  of  a  person  of  prudence  and  authority, 
who  was  chiefly  influenced  by  a  regard  to  the  peace  of  the  city. 
Let  us  not  be  dismayed,  although  the  pillars  of  the  earth  should  be 
shaken,  and  all  things  should  seem  to  be  out  of  course.  The  in- 
terests of  truth  and  righteousness  are  safe,  under  the  protecting  care  of 
their  Almighty  Patron.  "  The  floods  have  lifted  up,  O  Lord,  the 
floods  have  lifted  up  their  voice,  the  floods  lift  up  their  waves.  The 
Lord  on  high  is  mightier  than  the  noise  of  many  waters,  yea,  than 
the  mighty  waves  of  the  sea." 


LECTURE    XXIV 


THE    LAST    INTERVIEW    OF    PAUL    WITH    THE    ELDERS    OF 
EPHESUS. 


Chap.  xx.  17—38. 

When  Paul  had  left  Ephesus,  in  consequence  of  a  popular 
tumult,  he  went  to  Macedonia  and  Greece.  On  his  return  from 
those  countries,  he  landed  at  Troas,  where  he  spent  some  days 
with  the  disciples,  and  celebrated  the  Lord's  supper  on  the  first  day 
of  the  week.  In  his  voyage  from  Troas,  he  passed  by  Ephesus  be- 
cause he  wished  to  arrive  at  Jerusalem  before  the  feast  of  Pentecost 
and  would  not  expose  himself  to  Ihe  importunities  of  his  friends, 
who  might  solicit  him  to  stay.  But,  being  now  to  leave  this  part 
of  Asia  for  ever,  he  would  not  depart,  till  he  had  delivered  to  the 
pastors  and  rulers  of  the  Church,  his  solemn  counsels  and  exhorta- 
tions. From  Miletus,  therefore,  he  sent  to  Ephesus,  and  called  the 
elders  of  the  Church. 

In  the  style  of  the  New  Testament,  an  elder  does  not  signify  a 
person  advanced  in  years,  but  one  invested  with  authority.  The 
title  is  given  to  the  rulers  of  the  Jews,  who  are  frequently  called  the 
elders  of  the  people,  and  to  certain  office-bearers  in  the  Christian 
Church,  of  whom  two  classes  are  pointed  out  by  Paul  in  one  of  his 
Epistles,  elders  who  only  rule  or  govern,  and  elders  who  both  rule, 
and  labour  in  word  and  doctrine.  Of  the  latter  description,  I  appre- 
hend, were  the  elders  of  Ephesus,  for  they  are  exhorted  "  to  feed" 
the  Church ;  a  duty  of  the  pastoral  office,  which  consists  in  preach- 
ing the  gospel  for  the  edification  and  comfort  of  the  people.  "  I  will 
give  you  pastors  according  to  mine  heart,  which  shall  feed  you  with 
knowledge  and  understanding."  It  deserves  notice,  that  the  same 
persons,  who  here  receive  the  appellation  of  elders,  are  called,  in  the 


32n  LECTURE  XXIV. CHAPTER  XX.  17 38. 

twenty-eisfhth  verse,  overseers  or  inspectors.  The  word,  in  the  origi- 
nal language,  is  the  same  which  is  translated  in  other  parts  of  the 
New  Testament,  bishops ;  and  it  is  used  in  ecclesiastical  writings, 
to  characterize  an  office-bearer  of  a  higher  order  than  elders  or  pres- 
byters, who  exercised  authority  over  the  clergy  of  a  whole  province  or 
diocese.  It  is  evident,  however,  that  this  is  a  new  sense  affixed  to 
the  term.  Although  the  episcopal  form  of  government  is  of  great 
antiquity,  and  traces  of  it  may  be  perceived  not  long  after  the  death 
of  the  Apostles  ;  yet  the  distinction  between  bishops  and  presbyters, 
upon  which  it  is  founded,  did  not  exist  in  the  primitive  times.  In 
the  Apostolical  style,  all  the  elders  of  Ephesus  were  bishops ;  and 
according  to  the  genuine  Apostolical  constitution,  there  might  be 
several  bishops  in  the  same  Church. 

Paul  begins  his  address  to  the  elders  of  Ephesus,  by  reminding 
them  of  his  manner  of  life,  during  the  course  of  his  ministry  among 
them.  "  Ye  know  from  the  first  day  that  I  came  into  Asia,  after 
what  manner  I  have  been  with  you  at  all  seasons,  serving  the  Lord 
with  all  huuiility  of  mind,  and  with  many  tears,  and  temptations 
which  befel  me,  by  the  lying  in  wait  of  the  Jews."  Humility  was 
a  virtue,  by  which  the  Apostle  was  eminently  distinguished. 
Elevated  to  the  highest  rank  in*  the  Christian  Church,  more  learned 
than  any  of  his  brethren,  and  possessed  of  great  natural  talents,  and 
of  miraculous  powers,  he  was  not  elated  with  an  idea  of  his  superi- 
ority, nor  haughty  and  overbearing  in  his  intercourse  with  others. 

The  pious  reflection  which  he  introduces  in  one  of  his  Epistles, 
was  always  present  to  his  mind,  "  By  the  grace  of  God  I  am  what 
I  am."  He  did  not  dare  to  be  proud  of  qualifications  and  privileges 
which  he  had  not  merited,  but  divine  goodness  had  freely  bestowed 
upon  him.  His  ambition  led  him,  not  to  assume  a  lordly  dominion 
over  the  heritage  of  God,  but  to  abound  in  labours  for  the  honour 
and  advancement  of  the  gospel.  He  treated  the  disciples  as  his 
equals,  mingled  familiarly  with  them,  meekly  instructed  the  ignor- 
ant, and  condescended  to  the  infirmities  of  the  weak.  "  We  preach 
not  ourselves,  but  Christ  Jesus  the  Lord  ;  and  ourselves  your  ser- 
vants for  Jesus  sake."  His  tears  were  expressive  of  his  tender  con- 
cern, for  the  souls  of  men,  of  the  compassion  with  which  he  regarded 
those  who  were  perishing  in  their  sins,  as  well  as  of  his  sympathy 
with  the  disciples,  in  their  common  aflHictions,  and  in  their  sufferings 
for  religion.  He  was  not  a  man  of  a  stern  unfeeling  temper ;  but 
in  him  a  tender  heart  was  conjoined  with  a  vigorous  understanding. 


LECTURE  XXIV. CHAPTER  XX.  17 33.  32 

He  did  not  preach  the  gospel  with  the  indifference  of  a  philosopher 
Bettling  some  abstract  question  of  science,  but  with  all  those  affec 
tions,  which  its  important  design  and  interesting  doctrines  were  cal- 
culated to  excite.  Susceptible  of  the  emotions  of  love  and  pity 
he  was  not  ashamed  to  melt  into  tears,  at  the  folly  and  perverseness 
of  the  ungodly.  "  Many  walk,  of  whom  I  have  told  you  often, 
and  now  tell  you  even  weeping,  that  they  are  the  enemies  of  the  cross 
of  Christ."  Yet  the  humility  and  affection,  with  which  he  dis- 
charged the  duties  of  his  office,  did  not  exempt  him  from  persecu- 
tion. The  Jews,  the  implacable  and  unwearied  enemies  of  Chris- 
tianity, were  animated  with  peculiar  rancour  against  Paul,  who 
had  once  been  zealous  for  the  law,  but  now  discovered  equal  zeal 
in  defence  of  the  gospel.  They  not  only  opposed  him  by  their  objec- 
tions and  blasphemies,  in  Ephesus,  as  they  had  done  in  other  places  ; 
but  they  seem  to  have  formed  plots  against  his  life,  to  which  he  re- 
fers, when  he  speaks  of  "  the  temptations  which  befel  him  by  the 
lying  in  wait  of  the  Jews."  His  faith,  patience,  and  courage  were 
tried,  or  put  to  the  test  by  the  perilous  circumstances  in  which  he 
was  placed.  But,  although  those  trials  were  distressful,  yet  in  the 
end,  they  redounded  to  his  honour  ;  for  he  was  never  induced  by  a 
regard  to  personal  safety  to  shrink  from  his  duty. 

Of  his  constancy  and  fidelity  he  has  given  an  account,  in  the 
verses  which  are  next  to  be  considered.  "  And  how  I  kept  back 
nothing  that  was  profitable  unto  you,  but  have  showed  you,  and 
have  taught  you  publicly,  and  from  house  to  house,  testifying  both 
to  the  Jews,  and  also  to  the  Greeks,  repentance  toward  God,  and 
faith  toward  our  Lord  Jesus  Christ."  In  this  summary  of  Christi- 
anity, repentance  is  of  the  same  import  with  conversion,  and  signifies 
that  change  of  views,  disposition,  and  principles,  which  takes  place 
when  the  soul  is  regenerated,  and  terminates  in  the  sincere  dedication  of 
the  heart  and  life  to  the  service  of  God.  It  is  this  repentance,  and 
not  transient  remorse  for  sin,  or  partial  and  temporary  reformation, 
which  the  gospel  proposes  to  accomplish.  It  calls  upon  the  prodigal 
son  to  return  to  his  offended  but  merciful  Father ;  it  teaches  him 
who  has  strayed  in  pursuit  of  the  low  and  polluted  pleasures  of  the 
world,  to  elevate  his  desires  to  the  pure  joys  of  religion.  This  de- 
sign it  effects  by  means  of  faith  in  Jesus  Christ,  whom  it  exhibits 
as  the  Mediator,  whose  blood  has  reconciled  God  and  man,  and 
opened  a  friendly  intercourse  between  them.  The  love  of  God  dis- 
played in  the  dispensation  of  grace,  melts  the  heart  into  genuine 
41 


322  LECTURE  XXIV. CHAPTER  XX.  17 38. 

penitence  ;  the  merit  of  the  Saviour  raises  it  from  a  state  of  des- 
pondency, and  inspires  a  humble  yet  confident  hope  of  mercy  ;  and 
the  sinner  thus  attracted  and  encom-aged,  devotes  himself  to  God, 
with  a  fixed  purpose  never  again  to  forsake  him.  Repentance 
towards  God,  or  conversion  is  the  end  ;  faith  in  Jesus  Christ  is  the 
mean.  "  I  am  the  Avay  and  the  truth,  and  the  life  :  no  man  cometh 
unto  the  Father  but  by  me."  Such  was  the  doctrine  of  Paul,  who 
testified  both  to  the  Jews  and  to  the  Greeks,  that  our  restoration 
to  the  divine  favour,  and  the  sanctification  of  our  souls,  upon 
which  genuine  practical  religion  is  founded,  are  attainable  only 
by  Christ,  whom  the  gospel  exhibits  as  tlie  hope  of  guilty  men. 

The  instructions  of  Paul  were  not  confined  to  a  few  favourite 
topics,  but  comprehended  a  complete  system  of  necessary  truths. 
"  I  kept  back  nothing  that  was  profitable  unto  you."  Those  who 
are  influenced  by  selfish  considerations  are  in  constant  danger  of  for- 
saking the  path  of  rectitude.  Instead  of  preaching  those  doctrines  which 
would  be  profitable  to  others,  they  are  tempted  to  preach  such  only 
as  are  profitable  to  themselves.  The  Apostle  was  a  man  of  a  dif- 
ferent spirit.  To  the  suggestions  of  worldly  prudence  he  paid  no 
attention  ;  his  counsellor  was  conscience  ;  and  the  source  of  his 
actions  was  a  benevolent  heart,  which  sought  the  salvation  of  others 
with  an  ardour  little  inferior  to  that  with  which  it  laboured  for  its 
own.  Contenting  himself  with  the  consciousness  of  upright  inten- 
tion, and  the  approbation  of  his  Master  in  heaven,  he  did  not  hesi- 
tate to  bring  forward,  in  the  proper  season,  whatever  would  contri- 
bute to  the  instruction  and  establishment  of  those  to  whom  he 
ministered.  If  his  doctrine  should  ultimately  be  productive  of  sa- 
lutary efl!ects,  he  was  satisfied,  although,  in  some  instances,  it  should 
awaken  temporary  displeasure.  In  religion,  as  in  medicine,  things 
are  often  wholesome  which  are  not  agreeable  to  the  taste ;  and  the 
physician  of  the  soul  may  occasionally  expect,  like  the  physician  of 
the  body,  to  incur  the  censures  of  the  patient.  But,  he  who  is 
bound  by  his  office,  as  well  as  prompted  by  his  feelings,  to  do  good 
to  others,  must  be  superior  to  every  consideration  but  that  of  his 
duty.  He  must  even  undertake  the  ungracious  task  of  endeavour- 
ing to  serve  them  in  opposition  to  their  wishes,  and  at  the  risk  of 
offending  them  in  the  mean  time  ;  trusting  to  their  wiser  thoughts 
and  subsequent  experience  for  the  justification  of  his  conduct,  or 
calmly  waiting  the  sentence  of  God,  who,  in  recompensing  his  ser- 
vants, will  regard  their  intention,  and  not  their  success. 


LECTURE  XXIV. CHAPTER  XX.  17 38.  323 

The  diligence  of  the  Apostle  was  not  confined  to  his  public  minis- 
trations. He  taught  the  Ephesians  "  from  house  to  house  ;"  and, 
we  may  presume,  pursued  the  same  plan  in  other  Churches.  In 
his  private  intercourse  with  the  disciples,  he  inculcated  the  doctrines 
and  duties  which  he  had  delivered  in  their  religious  assemblies.  In 
their  own  houses,  he  could  descend  to  a  more  detailed  exposition, 
and  a  more  personal  application  of  the  truth,  than  the  nature  of 
his  public  discourses  would  admit.  He  could  inquire  into  their  spi- 
ritual state,  their  temptations,  their  perplexities,  and  their  sorrows, 
and  tender  such  counsels,  and  reproofs,  and  encouragements,  as  the 
case  of  individuals  demanded.  Like  a  good  shepherd,  Paul  looked 
well  to  the  state  of  his  flock. 

He  proceeds  to  inform  the  elders  of  Ephesus  of  the  object  of  his 
present  voyage.  "  And  now  behold,  I  go  bound  in  the  Spirit  unto 
Jerusalem."  The  expression  "  bound  in  the  Spirit,"  has  been  con- 
sidered as  importing  his  earnest  desire,  or  his  fixed  purpose,  to  visit 
that  city,  a  purpose  from  which  no  ordinary  occurrence  would  divert 
him.  But,  it  may  be  understood  to  signify  a  strong  impulse  upon 
his  mind  from  the  Holy  Ghost,  which  will  appear  the  more  proba- 
ble sense,  if  we  reflect,  that  the  Apostles,  in  choosing  places  for  ex- 
ercising their  ministry,  were,  in  several  instances  recorded  in  this 
book,  directed  by  the  Spirit  of  God.  And,  when  we  consider  the 
important  consequences  of  this  journey,  we  shall  the  more  readily 
believe,  that  it  was  undertaken  by  particular  command. 

Of  the  things  which  should  happen  to  him  in  Jerusalem,  he  had 
received  no  information.  He  did  not,  however,  flatter  himself  with 
the  hope  of  a  favourable  reception  from  his  countrymen ;  but  was 
prepared  to  expect  persecution,  in  consequence  of  a  general  intima- 
tion by  the  Spirit.  "  Not  knowing  the  things  that  shall  befall  me 
there  ;  save  that  the  Holy  Ghost  witnesseth  in  every  city,  saying, 
that  bonds  and  afflictions  abide  me."  When  Jesus  Christ  com- 
manded his  Apostles  to  go  and  preach  the  gospel  to  the  world,  he 
sent  them  upon  a  mission  full  of  difficulty  and  danger.  His  reli- 
gion, although  it  breathed  the  spirit  of  love  and  peace,  kindled  war 
wherever  it  came.  It  found  an  enemy  in  every  man,  who  was  en- 
slaved by  his  passions,  and  was  unwilling  to  renounce  the  pleasures 
of  sin.  Peaceable  as  was  the  demeanour  of  his  ministers,  and  be- 
nevolent as  were  their  intentions,  they  were  treated  as  the  foes  of 
th6  human  race  ;  and  a  conspiracy  of  Jews  and  Gentiles  was 
formed  for  their  destruction.     Of  the  hardships  which  they  should 


324  LECTURE  XXIV. CHAPTER  XX.  17 38. 

sustain,  and  the  perils  which  they  should  encounter,  in  the  dis* 
charge  of  their  duty,  the  eleven  were  forewarned  by  our  Saviour 
himself,  and  Paul,  by  a  particular  revelation.  Unlike  artful  and 
designing  men,  who  entice  others  to  concur  with  them,  by  showing 
the  advantages  of  the  enterprize,  while  they  carefully  conceal  its 
difficulties  and  hazards,  our  Lord  gave  them  a  distinct  and  full  view 
of  the  nature  of  his  service,  that  they  might  have  no  cause  after- 
wards to  complain  of  having  been  deceived,  and  that  no  man  might 
become  his  disciple,  but  from  deliberate  choice.  It  is  a  proof  of  the 
sincerity  of  the  Apostles,  and  of  their  firm  conviction  of  the  truth  of 
Christianity,  that  they  embraced  it  with  a  perfect  knowledge  of  the 
consequences.  We  never  hear  a  single  word  from  them,  which 
might  lead  us  to  suspect,  that  they  had  repented  of  their  conduct ; 
we  do  not  observe  one  of  them  discovering  an  inclination  to  aban- 
don his  post.  "  None  of  these  things  move  me,  neither  count  I  my 
life  dear  unto  myself,  so  that  I  might  finish  my  course  with  joy, 
and  the  ministry  which  I  have  received  of  the  Lord  Jesus,  to  testify 
the  gospel  of  the  grace  of  God." 

This  is  not  the  language  of  one  of  those  lying  philosophers,  who 
pretended  that  pain  is  not  an  evil,  and  affected  to  smile  amidst  ex- 
quisite tortures.  Paul  felt  as  a  man,  and  never  attempted  to  dis- 
guise his  feelings.  But,  the  afflictions  which  awaited  him  in  every 
city,  did  not  so  move  him  as  to  turn  him  aside  from  his  purpose. 
They  did  not  intimidate  him,  nor  cool  the  ardour  of  his  zeal,  nor 
prevent  him  from  going  to  any  place,  to  which  Providence  called 
him.  Although  he  understood,  that  new  sufferings  were  reserved 
for  him  in  Jerusalem,  he  was  resolved  to  prosecute  his  journey  in 
obedience  to  the  command  of  the  Spirit.  Even  life  itself  he  was 
willing  to  offer  up  as  a  sacrifice  to  the  glory  of  his  Saviour.  "  All 
that  a  man  hath,"  it  has  been  said,  "  will  he  give  for  his  life ;"  but 
the  assertion  is  not  universally  true.  A  coward,  a  person  void  of 
principle  and  honour,  a  man  of  this  world,  whose  views  rise  no 
higher  than  himself,  and  whose  hopes  are  confined  within  the  nar- 
row boundaries  of  time,  may  part  with  every  thing  as  the  price  of 
dehverance  from  death.  But,  a  Christian  would  not  injure  his  con- 
science to  preserve  his  life ;  he  would  not  save  it  at  the  expense  of 
renouncing  the  service  of  Christ,  or  of  neglecting  the  least  of  his 
commandments.  To  a  good  man,  truth,  duty,  and  the  approbation 
of  his  own  mind,  will  appear  incomparably  nr, ore  valuable  than  a 
long  series  of  years,  spent  in  the  sunshine  of  prosperity.     "  I  know," 


LECTURE  XXIV. CHAPTER  XX.  17 38.  325 

said  Paul,  "  the  value  of  life  as  well  as  any  other  man ;  and  I  am 
not  insensible  to  the  various  blessings  with  which  it  is  sweetened. 
But,  there  is  one  thing  which  I  prefer  to  it,  the  glory  of  my  Re- 
deemer, in  whose  service  I  am  engaged.  My  first  object  is  to  run 
my  race  well,  and  to  finish  my  course.  This  is  my  highest  aim  ; 
and  I  shall  rejoice,  if  I  can  accomplish  it,  by  expiring  in  the  flames, 
or  upon  the  scaffold."     Behold,  my  brethren,  a  Christian  hero  ! 

The  Apostle  now  proceeds  to  the  great  design  of  his  speech  ;  and 
that  the  elders  of  Ephesus,  and  all  those  who  were  present,  might 
give  the  more  serious  attention  to  it,  he  declares  that  he  is  now  ad- 
dressing them  for  the  last  time.  "  And  now  behold,  I  know,  that 
ye  all,  among  whom  I  have  gone  preaching  the  kingdom  of  God, 
shall  see  my  face  no  more."  That  these  prophetic  words  were  veri- 
fied by  the  event,  there  is  no  reason  to  doubt.  Upon  his  arrival  at 
Jerusalem,  as  we  shall  afterwards  see,  he  was  apprehended  by  the 
Jews,  and  was  sent  to  Rome,  by  the  governor  of  the  province,  to 
appear  before  the  tribunal  of  Nero  ;  but,  although  he  regained  his 
liberty,  and  afterwards  spent  some  time  in  preaching  the  gospel,  it 
should  seem,  that  he  never  returned  to  Ephesus  or  Miletus. 

At  the  moment  of  final  separation,  the  Apostle  makes  the  follow- 
ing solemn  appeal  to  his  hearers.  "  Therefore  I  take  you  to  record 
this  day,  that  I  am  pure  from  the  blood  of  all  men."  The  lan- 
guage is  metaphorical,  for  Paul  is  not  asserting  his  innocence  in  re- 
spect of  murder,  but  of  the  perdition  of  souls.  As  the  shedding  of 
blood  signifies,  in  the  style  of  the  Scriptures,  the  taking  away  of  the 
life  of  another  by  injustice  or  violence,  the  same  phrase  is  used  to 
express  the  guilt  of  destroying  the  souls  of  our  brethren.  In  this 
sense,  he  was  free  from  blood.  Individuals  had,  perhaps,  perished 
in  sin  under  his  ministry,  but  their  ruin  was  entirely  owing  to  them- 
selves. No  man  could  charge  him  with  negligence  and  unfaith- 
fulness. That  minister  alone  can  adopt  the  same  language,  who 
is  not  accused  by  his  conscience  of  having  omitted  any  thing,  which 
he  might  have  done  for  the  salvation  of  his  people ;  who  has  not 
lulled  them  into  security  by  his  doctrine  or  his  example,  nor  flattered 
them  in  sin,  nor  withheld  necessary  counsels  and  admonitions,  how 
unwelcome  soever  they  were  likely  to  prove,  nor  ceased  to  urge  and 
beseech  them  to  mind  "  the  things  which  belonged  to  their  peace." 
"  When  I  say  unto  the  wicked,  Thou  shalt  surely  die ;  and  thou 
givest  him  not  warning,  nor  speakest  to  warn  the  wicked  from  his 


326  LECTURE  XXrV. CHAPTER  XX.  17 — 38. 

wicked  way  to  save  his  life  ;  the  same  wicked  man  shall  die  in  his 
iniquity  ;  but  his  blood  will  I  require  at  thine  hand." 

But,  Paul  had  warned  his  hearers,  for  "  he  had  not  shunned  to 
declare  unto  them  all  the  counsel  of  God  ;"  and  for  the  truth  of  this 
assertion,  he  boldly  appealed  to  those  who  had  been  the  objects  of 
his  ministry,  and  the  constant  witnesses  of  his  conduct.  "  All  the 
counsels  of  God,"  is  equivalent  to  the  whole  system  of  revealed 
truth.  The  Apostle  was  not  one  of  those  preachers,  whose  dis- 
courses run  the  perpetual  round  of  a  few  subjects,  which  exhaust 
their  poor  stock  of  knowledge,  or  are  selected,  because  they  are  easily 
discussed,  and  are  the  best  fitted  to  gain  popular  applause.  As  his 
mind  was  capable  of  taking  a  comprehensive  view  of  the  various 
doctrines  and  duties  of  Christianity,  so  he  exhibited  them  in  their 
order  and  connexion,  carefully  adapting  his  instructions  to  the 
diversified  characters  and  circumstances  of  the  members  of  the 
Church,  and  leading  them  on  to  perfection.  "  This  scribe  who  was 
instructed  unto  the  kingdom  of  heaven,  Avas  like  unto  a  man  that 
is  an  householder,  which  bringeth  forth  out  of  his  treasure  things 
new  and  old."  He  was  a  wise  as  well  as  a  faithful  preacher ;  and 
as  he  never  obtruded  subjects  unseasonably  upon  the  Church,  so  he 
did  not  conceal  any  truth  which  he  was  called  to  publish,  how  con- 
trary soever  it  might  be  to  the  ideas  and  inclinations  of  those  to 
whom  he  ministered.  What  painful  study,  what  profound  medita- 
tion, what  extensive  knowledge  of  the  Scriptures,  and  of  other  sub- 
jects which  throw  light  upon  them,  what  intimate  acquaintance 
with  the  human  heart,  and  experience  of  the  ways  of  men,  are 
necessary  to  enable  a  minister  of  the  gospel  to  tread  in  the  footsteps 
of  Paul !  "  Who  is  sufficient  for  these  things  ?"  is  a  reflection  which 
will  often  occur  to  the  preacher,  who  has  been  most  diligent  and 
successful  in  his  preparations.  What,  then,  shall  we  think  of  those 
presumptuous  intruders  into  the  sacred  office,  who  are  not  qualified 
to  explain,  in  a  satisfactory  manner,  a  single  doctrine  of  religion? 

The  Church  of  Ephesus  was  no  longer  to  enjoy  the  instructions 
and  pastoral  care  of  so  able  and  faithful  a  minister  of  Christ.  On 
the  eve  of  his  departure,  therefore,  he  exhorts  the  elders  "  to  take 
heed  unto  themselves,  and  to  all  the  flock,  over  which  the  Holy 
Ghost  had  made  them  overseers,  to  feed  the  Church  of  God,  which 
he  hath  purchased  with  his  own  blood."  They  are  required  first 
"to  take  heed  to  themselves,"  that  they  might  not  be  diverted  from 
their  duty  by  the  cares  and  amusements  of  life,  nor  through  indo- 


LECTURE  XXrV. CHAPTER  XX.  17 — 38.  327 

lence  and  remissness  let  slip  opportunities  of  doing  good ;  that  they 
might  always  perform  their  functions  from  pure  motives,  with  a 
proper  sense  of  their  importance,  and  an  ardent  desire  to  accomplish 
their  design ;  and  that  their  conduct  might  uniformly  serve  to  illus- 
trate and  enforce  the  doctrines  which  they  taught.  The  duties  of 
the  ministerial  office  are  so  various  and  weighty,  the  temptations 
are  so  great,  and  the  consequences  of  error  and  neghgence  are  so 
fatal,  that  incessant  vigilance  is  indispensably  necessary.  It  surely 
concerns  those  who  are  the  guides  of  others  in  religion,  to  be  them- 
selves possessed  of  a  lively  faith  of  the  gospel,  and  to  cherish  in  their 
own  hearts  the  devotional  sentiments  which  they  are  daily  recom- 
mending. This  attention  to  themselves,  which  Paul  enjoined  upon 
the  ciders  of  Ephesus,  was  preparatory  to  the  due  care  of  the 
Church ;  for  he  immediately  adds,  "  Take  heed  to  all  the  flock." 
The  general  injunction  is  limited  to  the  duty  of  "  feeding"  it,  by  the 
preaching  of  the  word,  and  the  dispensation  of  the  other  ordinances 
of  the  gospel,  which  are  the  means  of  communicating  spiritual  nour- 
ishment to  the  soul.  The  design  of  the  ministry  is  "  to  perfect  the 
saints,  and  to  edify  the  body  of  Christ ;"  to  impart  instruction  and 
consolation  to  believers,  to  assist  their  progress  in  faith  and  piety, 
and,  by  this  holy  discipline,  to  train  them  for  eternal  life.  The  care 
which  is  requisite  for  these  important  purposes,  must  be  extended  to 
all  the  flock,  or  to  all  the  individuals  of  which  it  is  composed. 
Respect  of  persons  is  condemned  in  those  who  are  invested  with  a 
public  character,  and  it  is  peculiarly  offensive  and  incongruous  in 
the  Church,  because  every  member  of  it  stands  precisely  in  the  same 
relation  to  the  pastor,  and  the  souls  of  all  are  equally  precious.  If 
any  distinction  is  made,  it  should  be  in  favour  of  those  who  are  the 
most  apt  to  be  overlooked,  the  humble,  the  diffident,  the  weak,  and 
the  disconsolate.  Jesus  Christ  has  given  an  example  of  condescen- 
sion and  tender  sympathy  to  his  servants.  "He  shall  feed  his 
flock  like  a  shepherd :  he  shall  gather  the  lambs  with  his  arm,  and 
carry  them  in  his  bosom,  and  shall  gently  lead  them  that  are  with 
young." 

In  this  part  of  his  address,  Paul  introduces  several  considerations, 
admirably  calculated  to  excite  the  elders  of  Ephesus,  and  others 
upon  whom  the  same  office  has  been  conferred,  to  exercise  a  watch- 
ful care  over  the  Church.  It  is  the  "  Church  of  God,"  that  is,  of 
Jesus  Christ,  who  is  "  God  over  all  blessed  for  ever,"  as  we  learn 
from  the  last  part  of  the  verse,  where  God  is  said  "  to  have  purchased 


328  LECTURE   XXIV. CHAPTER   XX.     17 — 38, 

it  with  his  own  blood."  It  is  a  society  composed  of  persons  inti- 
mately related  to  him,  as  members  of  his  body ;  and  he  claims  a 
greater  interest  in  it  than  in  any  other  association.  God  redeemed 
the  Israelites  from  the  bondage  of  Egypt  by  his  mighty  power ;  but 
Jesus  Christ  has  redeemed  the  Church  by  laying  down  his  life  for 
it.  As  it  is  manifest  that  the  Church,  purchased  with  this  invalu- 
able price,  is  unspeakably  dear  to  him,  it  is  a  high  honour  to  any 
man  to  be  entrusted  with  a  charge  so  precious.  With  what  unre- 
mitting activity  should  he  exert  himself  for  its  welfare  !  With  what 
solicitude  should  he  guard  it  against  injury  !  Over  that  part  of 
this  spiritual  society  which  resided  in  Ephesus,  the  Holy  Ghost  had 
made  the  elders  whom  Paul  was  now  addressing,  "  overseers,,"  or 
bishops-  If  we  suppose  him  to  refer  to  an  extraordinary  appoint- 
ment of  those  men  to  their  office,  by  a  suggestion  or  revelation  of 
the  Spirit,  who  said,  on  another  occasion,  "  Separate  me  Barnabas 
and  Saul,  for  the  work  whereunto  I  have  called  them ;"  their  voca- 
tion to  the  ministry  was  express,  and  the  obligation  to  perform  its 
duties  must  have  been  strongly  felt.  But,  every  man,  who  is  duly 
qualified  for  the  sacred  function,  and  has  been  regularly  set  apart 
to  it,  may  be  justly  considered  as  made  a  bishop  by  the  Holy  Ghost ; 
and  to  consider  himself  in  this  light,  will  be  a  powerful  excitement 
to  unwearied  diligence.  Let  him  remember,  that  there  are  no  sine- 
cures in  the  Christian  Church,  and  that  the  names  of  office  are  not 
empty  titles  of  honour.  A  pastor  should  feed  the  flock ;  an  over- 
seer is  bound  to  inspect,  with  a  vigilant  eye,  the  affairs  committed 
to  his  trust. 

Besides  these  considerations,  which  are  of  the  same  force  in  every 
age,  there  was  a  particular  reason  which  induced  Paul,  to  enjoin 
upon  the  elders  of  Ephesus  strict  attention  to  their  charge.  He  fore- 
saw the  approach  of  perilous  times.  "  For  I  know  this,  that  after 
my  departing  shall  grievous  wolves  enter  in  among  you,  not  sparing 
the  flock."  There  is  no  reference  in  these  words,  as  some  have  sup- 
posed, to  the  persecution  of  Nero,  which  commenced  some  years 
after  ;  but  they  are  an  evident  prediction  of  the  rise  of  heresies,  by 
which  the  Church  was  very  early  infested.  In  the  book  of  Revela- 
tion, we  read  of  the  sect  of  the  Nicolaitans,  whose  licentious  tenets 
Jesus  Christ  abhorred. 

Cerinthus,  who  vented  many  wild  and  blasphemous  opinions,  is 
said  to  have  been  contemporary  with  the  Apostles,  or  at  least  with 
John,  who  survived  his  brethren  ;  and  when  we  look  into  the  Epis- 


LECTURE  XXIV. CHAPTER  XX.  17 38.  329 

ties  of  Paul,  particularly  his  Epistle  to  the  Colossians,  we  observe 
several  allusions  to  the  doctrines  which  were  afterwards  propagated 
by  the  Gnostics,  of  all  heretics  the  most  impious  and  absurd.  "Also 
of  yourselves  shall  men  arise,  speaking-  perverse  things."  It  has 
been  supposed,  that  he  had  particularly  in  his  eye  Hymeneus  and 
Philetus,  who  affirmed  that  the  resurrection  was  already  past,  and 
some  other  false  teachers,  who  are  mentioned  in  the  Epistles  to 
Timothy,  which  were  sent  to  him,  while  he  was  residing  in  Ephe- 
sus.  The  Apostle  calls  those  heretics  "  grievous  wolves,"  referring 
to  his  former  description  of  the  Church  under  the  image  of  a  flock  ; 
and  it  is  with  manifest  propriety  that  such  men  are  compared  to 
those  ravenous  animals,  because  their  doctrine  is  of  a  pernicious 
nature,  and  makes  havock  of  the  souls  of  men.  The  harmlessness 
of  error  is  a  modern  discovery.  But,  according  to  our  Saviour's 
representation,  they  are  often  "  wolves  in  sheep's  clothing,"  conceal- 
ing their  real  character  and  intentions  from  the  simple  and  unwary, 
under  the  garb  of  modesty,  candour,  and  piety.  Yet,  to  the  atten- 
tive and  inteUigent,  they  betray  themselves  by  their  doctrine,  for 
they  speak  "  perverse  things."  However  specious  it  may  seem,  and 
with  whatever  arguments  drawn  from  Scripture  and  reason  it  may 
be  apparently  confirmed,  it  is  a  perversion  of  the  oracles  of  God.  It 
is  supported  by  detached  expressions  of  Scripture,  interpreted  with- 
out regard  to  the  connexion,  and  to  other  passages  in  which  the 
same  subject  is  treated,  and  by  such  wresting  of  the  words  of  inspi- 
ration from  their  obvious  sense,  as,  if  attempted  upon  any  other 
writing;  would  subject  the  commentator  to  the  charge  of  stupidity 
or  dishonesty.  By  such  methods,  the  divinity  and  atonement  of 
Jesus  Christ,  and  the  personality  and  operations  of  the  Holy  Ghost 
have  been  opposed.  Finally,  it  is  stated  to  be  the  design  of  the 
false  teachers,  "to  draw  away  disciples  after  them."  We  know, 
from  the  history  of  the  early  ages,  with  how  much  success  their  ex- 
ertions were  crowned.  The  spirit  of  proselytism  is  common  to  all 
parties ;  but  it  has  existed,  in  peculiar  vigour,  among  the  teachers 
of  error.  The  Pharisees  "compassed  sea  and  land"  to  make  one 
proselyte.  The  missonaries  of  Rome  have  travelled  into  the  most 
distant  regions  of  the  earth,  to  persuade  the  natives  to  acknowledge 
the  Pope,  and  to  worship  saints,  instead  of  the  Gods  of  their  fathers. 
In  ancient  and  modern  times,  heretics  have  signalized  themselves 
by  their  activity.  The  sohtary  enjoyment  of  their  discoveries  is  not 
a  sufficient  reward.  Heresy,  which  is  the  ofTspring  of  pride  of  un- 
42 


330  LECTURE  XXIV. — CHAPTER  XX.  17 — 38. 

derstanding,  fondness  for  novelty,  and  a  desire  for  distinction,  courts 
tlie  attention  of  the  public,  and  the  applause  of  partisans.  Perhaps, 
in  some  instances,  the  mind  still  hesitating  between  its  old  and  its  new- 
opinions,  seeks  the  decision  of  its  doubts  in  the  suffrages  of  others. 
Whatever  be  the  cause  which  stimulates  the  zeal  of  the  heretic, 
scarcely  any  man  whose  brain  has  hatched  a  new  conceit,  however 
silly  or  absurd,  can  be  content,  unless  he  see  a  crowd  as  foolish  and 
giddy  as  himself,  following  in  his  train. 

In  the  prospect  of  the  perils  to  which  the  Church  should  be  ex- 
posed, the  Apostle  exhorts  the  elders  to  watch.  It  was  not  a  time 
for  the  shepherds  to  sleep,  when  wolves  were  ready  to  break  into 
the  fold.  It  would  not,  indeed,  be  possible,  by  the  utmost  care,  to 
prevent  the  Church  from  being,  in  some  degree,  injured  by  the  doc- 
trines of  false  teachers ;  but  their  mischievous  tendency  might  be, 
in  a  great  measure,  counteracted  by  timely  and  vigorous  resistance. 
Paul  proposes  his  own  conduct  as  an  example  to  the  pastors  of 
Ephesus,  and  reminds  them  of  his  admonitions  and  his  tears,  to 
excite  them  to  the  same  fidelity,  and  the  same  affectionate  concern 
for  the  souls  of  men.  "  Therefore  watch,  and  remember  that  by 
the  space  of  three  years,  I  ceased  not  to  w^arn  every  one  night  and 
day  with  tears." 

Finally,  "  he  commends  them  to  God,  and  to  the  word  of  his 
grace,  which  was  able  to  build  them  up,  and  to  give  them  an  in- 
heritance among  all  them  that  are  sanctified."  By  "  the  word  of 
his  grace,"  some  are  of  opinion,  that  Jesus  Christ  is  meant,  who  is 
the  "  Word  of  God,"  and  may  be  called  the  word  of  his  grace,  be- 
cause by  him  divine  grace  was  revealed  to  the  world.  "  Grace  and 
truth  came  by  Jesus  Christ."  And  to  whom  is  it  so  fit,  that  Chris- 
tians, whether  ministers  or  people,  should  be  commended,  as  to  him 
who  died  for  their  salvation,  and  intercedes  in  heaven,  that  their 
faith  may  not  fail?  Others  think,  that  " the  word  of  his  grace" 
is  the  gospel,  which  in  the  twenty-fourth  verse  of  this  chapter, 
is  called  "  the  gospel  of  the  grace  of  God  ;"  and  it  must  be  ac- 
knowledged, that  this  is  the  most  obvious  and  natural  meaning. 
There  is,  indeed,  something  unusual  in  commending  Christians  to 
God  and  to  the  gospel :  but,  with  respect  to  the  latter,  nothing  more 
can  be  understood  than  a  reference  to  it,  or  a  direction  attentively 
to  consider  it,  as  containing  the  promises,  which  are  the  objects  of 
their  faith,  and  the  sources  of  their  consolation,  and  as  furnishing 
the  most  powerful  motives  to  steadfastness  in  their  profession,  and 


LECTURE  XXIV. CHAPTER.  XX.  17 38.  331 

the  performance  of  personal  and  official  duties.  It  is  certain,  that 
the  properties  which  are  here  ascribed  to  "  the  word  of  grace,"  do 
belong  to  the  gospel,  whicli  is  the  instrument  of  building  up  the 
people  of  God  in  faith,  sanctifying  them,  and  "  making  them  meet 
to  be  partakers  of  the  inheritance  of  the  saints  in  hght."  The  best 
preparation  for  an  approaching  trial,  is  a  serious  consideration  and 
firm  belief  of  the  truth ;  for  thus  Christians  are  furnished  with  the 
evidence  of  experience,  by  which  the  sophistry  and  allurements  of 
error  will  be  resisted  and  overcome.  He  who  perceives  the  excel- 
lence of  the  gospel,  and  feels  its  influence  in  tranquiUizing  his  con- 
science, and  comforting  his  heart,  is  in  little  danger  from  those  who 
lie  in  wait  to  deceive.  It  would  be  a  hopeless  undertaking,  to  per- 
suade the  man  who  is  rejoicing  in  the  light,  that  darkness  is  preferable. 

The  diligence  of  Paul  in  ministering  to  th'^  Church  did  not  pro- 
ceed from  a  selfish  or  mercenary  principle.  He  was  entitled,  indeed, 
in  justice  and  reason,  to  a  recompense  from  those  who  enjoyed  the 
benefit  of  his  labours ;  but,  in  many  instances,  he  chose  rather  to 
support  himself  by  his  own  industry.  Let  it  not  be  said,  that  as 
the  first  Christians  were  so  poor,  that  they  could  not  reward  their 
teachers,  the  generosity  of  Paul  was  the  effect  of  necessity.  The 
representation  is  not  agreeable  to  truth.  Some  of  them  had  posses- 
sions of  houses  and  lands  ;  and  the  zeal  of  them  all  was  so  fervent, 
that,  like  the  Galatians,  "  they  would,  if  it  had  been  possible,  have 
plucked  out  their  own  eyes,  and  have  given  them  to  him."  But, 
the  Apostle,  who  was  desirous  to  recommend  the  gospel  by  every 
lawful  expedient,  wilhngly  declined  the  exercise  of  his  right,  when 
his  self-denial  would  procure  a  favourable  reception  to  his  doctrine. 
"  What  is  my  reward  then  ?  Verily,  that  when  I  preach  the  gos- 
pel, I  may  make  the  gospel  of  Christ  without  charge,  that  I  abuse 
not  my  power  in  the  gospel.  For  though  I  be  free  from  all  men, 
yet  have  I  made  myself  servant  unto  all,  that  I  might  gain  the 
more."  In  this  disinterested  manner  he  had  acted  in  Ephesus ; 
and  he  could  say,  in  the  presence  of  the  elders  of  that  Church,  "  I 
have  coveted  no  man's  silver,  or  gold,  or  apparel.  Yea,  you  your- 
selves know,  that  these  hands  have  ministered  unto  my  necessities, 
and  to  them  that  were  with  me." 

His  conduct  was  not  intended  to  be  a  precedent  to  the  ministers 
of  religion  in  every  situation,  but  was  accommodated  to  the  cir- 
cumstances of  the  time,  and  was  an  illustration  by  example  of 
those   lessons  of  generosity  and   love,  which  he   had   inculcated 


332  LECTURE  XXIV. CHAPTER  XX.  17 — 38. 

upon  others.  "  I  have  showed  you  all  things,  how  that  so  labour- 
ing ye  ought  to  support  the  weak ;  and  to  remember  the  words  of 
the  Lord  Jesus,  how  he  said.  It  is  more  blessed  to  give  than  to  re- 
ceive." Charity  is  incumbent  not  only  upon  the  rich,  but  upon 
those  also  who  earn  their  subsistence  by  the  labour  of  their  hands  : 
and  the  latter  ought  to  increase  their  industry,  that  out  of  their 
greater  gain  they  may  be  the  more  able  to  assist  their  indigent 
brethren.  This  is  obviously  the  meaning  of  the  words,  although, 
when  thus  understood,  they  enjoin  a  degree  of  active  benevolence, 
rarely  exemplified,  and  I  may  add,  rarely  conceived.  Who  thinks 
it  his  duty  to  labour  not  for  his  own  advantage  alone,  and  for  the 
maintenance  of  his  family,  but  to  acquire  the  means  of  relieving 
the  necesities  of  others  ?  Where  is  the  man,  who,  having  made 
ample  provision  for  his  personal  and  relative  wants,  would  pursue 
business  with  a  design  to  replenish  the  source  of  his  liberality,  that 
it  might  be  more  widely  diffused  ?  How  few  believe,  or,  indeed, 
ever  reflect  upon  the  words  of  our  Saviour,  "  It  is  more  blessed  to 
give  than  to  receive  ?"  As  they  are  not  found  in  any  of  the  Gos- 
pels, we  may  presume,  that  Paul  had  learned  them  by  revelation, 
or  from  the  other  Apostles  ;  and  being  delivered  to  us  by  him,  they 
are  equally  authentic  as  if  they  had  been  recorded  by  one  of  the 
Evangelists.  To  most  men  it  appears  to  be  more  blessed  to  receive 
than  to  give.  The  increase  of  their  treasures  affords  them  plea- 
sure, and  it  is  with  pain  that  they  see  them  diminished.  They  are 
not  acquainted  with  the  feelings  of  a  benevolent  heart,  to  which 
the  happiness  of  others  is  a  source  of  purer  and  more  exquisite  de- 
light than  the  selfish  man  can  derive  from  his  sohtary  enjoyments. 
The  influence  of  the  gospel  makes  the  Christian  capable  of  tasting 
this  pleasure.  Religion  refines  our  sentiments,  and  expands  our 
affections.  It  forms  us  after  the  pattern  of  the  divine  goodness,  and 
restores  the  empire  of  love  in  the  soul.  It  is  more  godlike  to  give 
than  to  receive  ;  it  is  a  feature  in  the  character  of  our  heavenly 
Father,  "  whose  tender  mercies  are  over  all  his  works." 

Here  Paul  closed  his  address.  And  now,  like  a  pious  and  affec- 
tionate father,  who  is  about  to  take  the  last  farewell  of  his  family, 
he  knelt  down  in  the  midst  of  the  elders,  and  in  a  solemn  prayer 
commended  them  to  God.  The  historian  has  said  nothing  of  his 
feehngs  on  this  affecting  occasion  ;  but  we  know  that  a  man  of  so 
tender  a  heart,  could  not  separate,  without  lively  emotions  of  grief, 
from  those  whom  he  dearly  loved.     The  tears  which  the  disciples 


LECTURE  XXIV. CHAPTER  XX.  17 — 38.  333 

shed  in  abundance,  were  expressive  of  their  sorrow  at  parting  for 
ever  with  a  friend,  whose  sympathy  they  had  experienced  in  their 
perplexities  and  distresses ;  with  a  teacher,  to  whom  they  had  often 
Ustened  with  pleasure  and  advantage  ;  with  a  spiritual  father,  who 
"  in  Christ  Jesus  had  begotten  them  through  the  gospel."  In  hea- 
ven, pious  friends  will  be  re-united  ;  but  the  interval  of  separation 
is  gloomy,  and  nature  will  let  fall  some  tears,  even  while  the  heart 
feels  the  cheering  influence  of  hope. 

From  this  portion  of  the  history  of  Paul,  we  learn  what  will  give 
us  comfort  in  the  solemn  hour,  which  shall  terminate  our  intercourse 
with  those  whom  w^e  love.  All  earthly  relations  are  of  temporary 
duration  ;  the  pastor  must  leave  his  spiritual  flock,  and  the  union, 
which  has  been  cemented  by  an  interchange  of  good  offices,  during 
many  years,  must  be  dissolved.  It  will  alleviate  our  grief,  if  when 
we  look  back  upon  our  past  connexions,  our  consciences  bear  wit 
ness,  that  we  have  faithfully  endeavoured  to  perform  the  duties  be 
longing  to  them.  A  retrospect  of  om-  mercies  will  give  us  no  plea- 
sure, unless  they  have  been  improved.  The  reflection  that  they 
have  been  neglected  and  abused,  will  prove  a  sting  in  our  hearts, 
which  will  exasperate  our  natural  feelings,  and  overwhelm  us  with 
sorrow  and  remorse.  How  dreadful  the  thought  to  a  minister  of  re- 
ligion, that  he  has  slept  over  his  charge,  and  suffered  immortal  souls 
to  perish  in  ignorance  and  vice  !  How  would  it  rend  the  heart  of 
a  father,  when  looking  at  the  lifeless  body  of  his  son,  to  remember 
that  he  had  treated  him  with  harshness  and  cruelty  !  How  much 
more  bitter  his  anguish,  if,  at  this  awful  moment,  conscience  should 
lift  up  its  voice,  and  accuse  him  of  having  done  nothing  for 
the  salvation  of  his  child  ;  and  if  the  terrible  idea  should  rush 
mto  his  mind,  that,  perhaps,  his  own  offspring,  in  a  state  of  torment, 
is  cursing  him  as  the  cause  of  his  eternal  perdition  !  Happy  the 
dying  saint  who  can  say,  "  I  am  free  from  the  blood  of  all  men.  I 
have  endeavoured  with  much  imperfection,  indeed,  but  with  sin- 
cerity and  diligence,  to  serve  my  generation  according  to  the  will  of 
God.  Lord  !  thou  deliveredst  unto  me  five  talents  :  behold  I  have 
gained  besides  them  five  talents  more." 

Farther,  The  example  of  Paul  shows  us  in  what  manner  every 
Christian  should  study  to  acquit  himself,  in  the  station  which  Pro- 
vidence has  assigned  to  him.  We  see  a  man  intent  upon  the  per- 
formance of    his  duty,  indefatigable  in  his  exertions,  and  acting 


334  LECTURE  XXIV. CHAPTER  XX.  17 — 38. 

from  the  purest  motives,  whose  courage  was  undaunted,  and  whom 
no  consideration  could  turn  aside  to  the  right  hand  or  to  the  left. 
How  unlike  him  are  the  most  of  us  !  Should  we  not  blush  to  think 
of  our  languid  and  interrupted  obedience,  of  the  mixture  of  selfish- 
ness in  our  actions  which  have  the  fairest  show  of  disinterestedness, 
of  our  cowardice  when  danger  occurs,  of  the  facility  with  which  we 
deviate  from  the  path  of  duty  to  enter  upon  some  other  pursuit ! 
Yet,  we  serve  the  same  master,  whom  Paul  served,  and  profess  to 
be  ecjually  sincere.  We  have  the  same  promises  of  divine  assistance, 
and  the  same  glorious  prospects  to  animate  us.  Let  us  be  ashamed, 
that  we  are  so  much  inferior  in  zeal  and  activity.  It  is  a  powerful 
excitement  to  those  efforts  which  are  necessary  to  the  attainment  of 
excellence,  to  keep  constantly  in  our  eye  the  finest  models,  the  most 
perfect  patterns.  Conformably  to  this  plan,  the  Scripture  directs  us 
to  contemplate  first  the  example  of  Jesiis  Christ,  and  next  that  of 
the  most  eminent  saints.  "  Being  encompassed  with  a  great  cloud 
of  witnesses,"  we  are  exhorted  "  to  run  with  patience  the  race 
which  is  set  before  us."  Let  us  propose  for  imitation  not  the  dwarf- 
ish virtues  of  the  majority  of  Christians,  but  the  heroic  deeds  of 
Paul  and  other  illustrious  men,  that,  if  we  cannot  hope  to  equal 
them,  we  may,  at  least,  rise  to  higher  degrees  of  holiness  than  we 
should  have  attained,  if  w^e  had  fixed  a  lower  standard.  We  should 
account  nothing  done  while  any  thing  remains  to  be  done.  "  Let 
us  not  be  slothful,  but  followers  of  them,  who,  through  faith  and 
patience,  inherit  the  promise." 


LECTURE   XXV 


•     PAUL    IN    JERUSALEM. 

Chap.  xxi.  1—32. 

The  first  part  of  this  chapter  contains  a  narrative  of  the  jour- 
ney of  Paul  from  Miletus  to  Jerusalem.  It  would  serve  no  valuable 
purpose  to  trace  his  progress  more  fully  than  the  inspired  historian 
has  done.  To  engage  in  a  minute  detail  of  the  places  mentioned 
in  Scripture,  of  their  situation,  the  character  of  their  inhabitants, 
and  their  general  history,  is  justifiable  only  when  the  knowledge  of 
such  particulars  will  throw  hght  upon  the  passages  to  which  they 
relate ;  and  without  this  reference,  is  to  give,  under  the  name  of  a 
religious  discourse,  a  geographical  lecture,  which  is  addressed  with 
manifest  impropriety  to  a  worshiping  assembly.  There  were,  how- 
ever, some  incidents  in  his  way  to  Jerusalem,  of  which  it  is  neces- 
sary to  take  notice,  before  we  procceed  to  consider  what  befel  him 
on  his  arrival  in  that  city. 

The  first  is  recorded  in  the  fourth  verse,  which  informs  us,  that 
on  landing  at  Tyre  Paul  found  disciples,  "  who  said  to  him  through 
the  Spirit,  that  he  should  not  go  up  to  Jerusalem."  If  we  under- 
stand his  words  in  the  preceding  chapter,  "  And  now  behold,  I  go 
bound  in  the  Spirit  unto  Jerusalem,"  to  import,  that  he  had  under- 
taken this  journey  by  the  suggestion  of  the  Holy  Ghost,  we  here  en- 
counter a  difficulty ;  for  it  would  seem,  that  the  Spirit  had  retracted 
his  own  order,  and  that  having  first  commanded,  he  now  forbade, 
the  Apostle  to  go. 

Besides,  since  Paul,  notwithstanding  the  advice  or  prohibition  of 
those  disciples,  did  proceed  to  Jerusalem,  must  we  not  pronounce 
him  to  have  been  guilty  of  the  high  crime  of  disobeying  a  divine 
connnand,  and,  consequently,  account  the  troubles,  in  which  he  was 


336  LECTURE   XXV. — CHAPTER   XXI.    1 — 32. 

involved,  the  just  punishment  of  his  obstinacy  ?  It  is  impossible, 
however,  on  the  one  hand,  to  beheve,  that  the  Holy  Ghost  issued 
contradictory  precepts,  like  an  inconstant  man,  who  is  of  one  mind 
to-day,  and  of  another  to-morrow  ;  or  on  the  other,  to  conceive, 
that  Paul,  who,  on  every  other  occasion,  discovered  the  profound 
respect  for  the  will  of  God,  acted  in  this  instance,  without  any 
imaginable  reason,  in  direct  opposition  to  it.  The  conclusion,  there- 
fore, to  which  we  are  necessarily  conducted  by  these  considerations, 
is,  that  he  was  not  forbidden  by  the  Spirit  himself ;  but  that  the 
disciples  in  Tyre,  forseeing  the  sufferings  which  awaited  him,  if  he 
should  go  to  Jerusalem,  presumed  to  persuade  him  to  desist  from 
his  intention.  Their  knowledge  of  the  troubles  which  should  befal 
him,  proceeded  from  the  Spirit ;  the  counsel  to  stop  in  his  journey 
was  dictated  by  the  officiousness  of  friendship.  They  said  to  him 
"  through  the  Spirit"  that  he  should  not  go  up  to  Jerusalem  ;  that 
is,  they  gave  this  advice,  not  by  the  direction  of  the  Holy  Ghost, 
but  in  consequence  of  that  foresight  of  the  result,  which  they  had 
obtained  by  his  inspiration.  It  is  a  probable  apology  for  their  con- 
duct, that  they  had  not  been  informed  of  the  previous  order  to  re- 
pair to  that  city. 

The  next  remarkable  circumstance  occurred  at  Cesarea,  where 
Paul  remained  for  some  time  with  Philip  the  Evangelist.  "  There 
came  down  from  Judea  a  certain  Prophet  named  Agabus.  And, 
when  he  was  come  to  us,  he  took  Paul's  girdle,  and  bound  his  own 
hands  and  feet,  and  said,  thus  saith  the  Holy  Ghost,  So  shall  the 
Jews  at  Jerusalem  bind  the  man  that  owneth  this  girdle,  and  shall 
deliver  him  into  the  hands  of  the  Gentiles."  Concerning  this  pre- 
diction, tlie  fulfilment  of  which  is  afterwards  related,  I  remark,  that 
although  it  is  said  that  the  Jews  should  bind  Paul,  and  deliver  him 
up  to  the  Gentiles,  yet  he  was  actually  bound  by  the  Gentiles,  or 
by  the  captain  of  the  Roman  garrison,  who  had  rescued  him  out  of 
the  hands  of  the  Jews.  There  is,  however,  no  contradiction  between 
the  prophecy  and  the  event,  because  in  the  prophetical  style,  and 
indeed  in  the  common  style  of  the  Scriptures,  things  are  represented 
to  have  been  done  by  a  person  which  were  done  by  others  at  his 
command,  or  through  his  influence,  direct  or  indirect.  It  was  in 
consequence  of  the  rage  which  the  Jews  expressed  against  Paul, 
that  the  Romans  seized  and  bound  him.  Agabus  accompanied  the 
prediction  of  his  sufferings  with  a  symbolical  action  or  an  action  expres- 
sive of  their  nature.     Actions  of  this  kind  are  frequent  among  nations 


LECTURE   XXV. CHAPTER    XXI.     1 32.  337 

ill  the  earlier  periods  of  their  histor}-.  when  the  imaginatwn  and 
passions  operate  with  great  vivacity,  and  perhaps  the  penury  of  lan- 
guage requires  the  aid  of  visible  signs  ;  and  some  of  them  are  re- 
tained on  particular  occasions,  after  a  people  is  far  advanced  in 
civiUzation.  They  were  common  among  the  ancient  Prophets. 
Isaiah  walked  "  naked  and  barefoot,"  to  signify,  that  the  Egyptians 
and  Ethiopians  should  be  spoiled,  and  led  into  captivity  by  their 
enemies  ;  and  Ezekiel  carried  out  his  household-stuflf  in  the  sight 
of  his  countrymen,  to  intimate  that  Jerusalem  should  be  plundered 
by  the  Chaldeans."  In  the  same  manner,  Agabus  bound  his  own 
hands  and  feet  with  Paul's  girdle,  to  foreshow  that  he  should  suffer 
bonds  and  imprisonment.  It  is  probable,  that  when  the  Prophets 
first  adopted  the  mode  of  communicating  instruction  by  appropriate 
actions,  as  well  as  by  words,  they  merely  conformed  to  the  manner 
of  their  age.  It  was  calculated  to  rouse  attention,  to  give  a  distinct 
and  impressive  idea  of  the  subject,  and,  by  interesting  the  imagina- 
tion, to  fix  it  in  the  memory. 

How  was  Paul  affected  by  the  repeated  notices  of  the  afflictions, 
which  he  was  to  endure  in  Jerusalem  ?  Sometimes,  when  a  man 
is  suddenly  involved  in  perilous  circumstances,  his  mind,  by  an 
instinctive  effort,  rises  up  to  his  situation ;  and,  amidst  his  active 
exertions  to  save  himself,  he  has  not  leisure  to  take  a  full  and  delib- 
erate view  of  his  danger.  Few  are  possessed  of  such  strength  of 
mind,  and  cool  courage,  as  to  look  forward  with  composure  to  the 
scene  of  troubles,  through  which  they  are  destined  to  pass.  He 
who  is  a  hero  amidst  the  tumult  of  a  battle,  would,  perhaps,  prove 
a  coward,  if  he  Avere  waiting  the  slow  approach  of  death  in  a  pri- 
son, or  on  a  sick  bed.  Dark  and  alarming  as  was  the  prospect 
before  him,  Paul  betrayed  no  symptoms  of  fear ;  but  retained  his 
self-command,  and  the  firmness  of  his  resolution.  Like  his  Master, 
with  the  cross  in  his  eye,  he  "  steadfastly  set  his  face  to  go  to  Jeru- 
salem ;"  and  like  him  too,  he  reproved  those  friends,  whose  unsea- 
sonable kindness  would  have  dissuaded  him  from  his  duty.  "  And' 
when  we  heard  these  things,  both  we  and  they  of  that  place  be- 
sought him  not  to  go  up  to  Jerusalem.  But  Paul  answered.  What 
mean  ye  to  weep,  and  to  break  mine  heart  ?  for  I  am  ready  not  to 
be  bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of  the  Lord 
Jesus."  The  concern  which  the  disciples  expressed  for  his  safety, 
was  natural.  They  loved  him  as  a  friend,  and  his  life  was  valu- 
able to  the  Church.     As  a  proof  of  thek  aflfection,  thueir  tears  couldl 

43 


338  LECTURE  XXV. — CHAPTER   XXI.     1 — 32. 

not  but  be  pleasing  to  him ;  but  temptation  sometimes  steals  upon 
usj  in  the  most  innocent  form,  and  by  a  path,  which  virtue  alone 
was  expected  to  tread.  Those  tears  might  melt  his  soul  into  un- 
manly softness.  Grief  is  contagious  ;  and  while  we  sympathize 
with  the  sufferer,  we  would  most  willingly  relieve  him.  Who  could 
endure  the  thought  of  wounding  a  tender  affectionate  heart,  which 
trembles  for  his  happiness,  and  is  ahve  to  every  injury  which  he 
sustains?  Who,  in  opposition  to  the  most  earnest  sohcitations, 
would  persist  in  an  enterprise,  the  issue  of  which  would  overwhelm 
that  heart  with  sorrow  ?  Paul  was  too  well  acquainted  with  human 
nature  not  to  be  sensible,  that  he  was  now  exposed  to  a  hazardous 
trial.  He  therefore  checked  the  disciples.  "  What  mean  ye  to  weep, 
and  to  break  mine  heart?"  "Why  do  you  endeavour,  by  your 
prayers  and  solicitations,  to  persuade  me  not  to  go  to  Jerusalem  ? 
I  am  ready  not  to  be  bound  only,  but  also  to  die  there  for  the  name 
of  the  Lord  Jesus.  Those  chains  of  which  you  are  so  much  afraid, 
1  shall  welcome  as  an  honourable  badge  of  my  relation  to  him ; 
and  death  itself  shall  have  no  terrors  for  me,  if  I  am  required  to 
submit  to  it,  in  defence  of  his  cause."  The  reiterated  warnings 
which  he  received  of  his  danger,  illustrate  his  magnanimity.  We 
behold  a  man,  who  having  conceived  and  resolved  upon  an  import- 
ant design,  pursues  it  with  inflexible  perseverance  amidst  scenes  of 
difficulty  and  trouble,  and  is  determined  to  sacrifice  even  life  itself 
to  the  attainment  of  his  purpose. 

"  And  when  he  would  not  be  persuaded,  we  ceased,  saying.  The 
will  of  the  Lord  be  done."  His  friends  perceiving  that  he  acted 
under  a  divine  impulse,  to  which  the  common  maxims  of  prudence 
must  yield,  desisted  from  their  importunities;  and  their  solicitude/ 
for  his  safety  gave  place  to  a  superior  principle,  reverence  for  God. 
Their  conduct  affords  an  example  of  acquiescence  in  the  dispen- 
sations of  heaven,  which  we  should  imitate,  when  our  friendship 
and  affection  are  severely  tried  by  a  separation  from  those  whom 
we  love.  It  is  the  duty  of  rational  creatures  to  acknowledge,  not 
in  words  only,  but  in  practice,  the  supreme  authority  of  their  Maker, 
who  has  an  undoubted  right  to  dispose  of  them  and  their  affairs  ac- 
cording to  his  pleasure.  To  this  duty  Cbristians  are  under  peculiar 
obligations,  arising  from  the  certain  knowledge,  that  his  procedure 
is  always  wise  and  gracious,  and  that  submission  to  his  decrees  will 
be  productive  of  the  happiest  consequences.  Into  the  bauds  of  our 
Father  and  our  Sovereign  we  should  surrender  what  is  dearest  to 


LECTURE   XXV. CHAPTER   XXI.     1 32.  339 

US  without  a  murmur.  And  then  only  do  we  render  to  God  the 
homage,  to  which  he  is  entitled,  when  not  venturing  to  prescribe  to 
unerring  wisdom,  and  to  limit  almighty  power,  we  give  our  unqua- 
lified assent  to  the  arrangements  of  his  providence,  and  rejoice  in 
the  manifestation  of  his  glory,  although  it  should  be  displayed  at 
the  expense  of  our  best  earthly  enjoyments.  "  The  will  of  the  Lord 
be  done." 

Let  us  now  proceed  to  consider  the  transactions  of  Paul  in  Jeru- 
salem. The  day  after  his  arrival,  he  paid  a  visit  to  James  and  the 
elders,  who  were  assembled  to  receive  him,  "  And  when  he  had 
saluted  them,  he  declared  particularly  what  things  God  had  wrought 
among  the  Gentiles  by  his  ministry."  It  was  a  narrative  of  splen- 
did achievements.  Without  any  disposition  to  boast,  Paul  could 
relate  a  series  of  flattering  successes,  of  astonishing  miracles,  of 
multiplied  hardships  and  perils  which  he  had  encountered  with 
heroic  courage.  Yet,  without  those  emotions  of  envy  which  the 
superior  excellence  of  others  is  so  apt  to  excite  in  little,  and  some- 
times even  in  great  minds,  the  audience  listened  with  pleasure  to 
the  detail,  and  with  one  voice  "glorified  the  Lord."  They  were 
animated  by  the  hberal  spirit  of  Christianity,  which  engages  with 
such  ardour  in  the  cause  of  religion,  and,  from  a  conviction  of  its 
importance,  is  so  earnest  in  wishing  its  success,  that  if  the  work  is 
done,  it  cares  not  who  is  the  agent ;  and  is  content,  if  such  is  the 
will  of  God,  to  labour  in  obscurity,  while  others  are  appointed  to  act 
upon  a  conspicuous  theatre. 

During  the  successful  labours  of  Paul  among  the  Gentiles,  the 
gospel  had  made  great  progress  in  Judea.  "  Thou  seest,  brother, 
how  many  thousands"  (the  word  signifies  ten  thousands)  "of  Jews 
there  are  which  believe,  and  they  are  all  zealous  of  the  law."  The 
zeal  of  the  unbelieving  Jews  for  the  law  was  founded  in  the  per- 
suasion, that  it  was  the  only  acceptable  mode  of  serving  God  ;  and 
it  excited  them  to  reject  Christianity  as  a  false  and  heretical  reli- 
gion. The  Jewish  converts,  while  they  received  the  gospel,  believed 
at  the  same  lime,  that  the  law  retained  its  authority ;  and  hence, 
although  they  observed  the  institutions  of  Christ,  they  lived,  in  all 
other  respects,  like  the  disciples  of  Moses.  Some  proceeded  so  far 
as  to  maintain,  that  obedience  to  the  law  was  necessary  to  justifi- 
cation. It  may  be  presumed,  that  an  opinion  so  contrary  to  the 
truih,  and  so  expressly  condemned  by  the  Council  of  Jerusalem, 
was  not  common  among  the  Christians  of  that  city ;  but  it  would 


340  LECTURE   XXV. CHAPTER   XXI.    1 32. 

be  an  excess  of  charity  to  suppose,  that  none  of  them  had 
adopted  it. 

Among  those  zealots,  a  report  had  been  spread,  which  was  cal- 
culated to  prejudice  them  against  Paul.  "  They  are  informed  of 
thee,  that  thou  teachest  all  the  Jews,  which  are  among  the  Gentiles, 
to  forsake  Moses,  saying,  that  they  ought  not  to  circumcise  their 
children,  neither  to  walk  after  the  customs.  What  is  it  therefore  ? 
The  multitude  must  needs  come  together,  for  they  will  hear  that 
thou  art  come ;"  and  there  was  reason  to  fear,  that  at  this  meeting, 
Paul  would  be  publicly  accused  by  the  zealots  for  the  law,  and 
much  ill  humour  would  be  discovered.  To  guard  against  such 
disagreeable  consequences,  James  and  the  elders  proposed  the  fol- 
lowing expedient.  "  Do  therefore  this  that  we  say  to  thee :  we  have 
four  men  which  have  a  vow  on  them  ;  them  take,  and  purify  thy- 
self with  them,  and  be  at  charges  with  them  that  they  may  shave 
their  heads :  and  all  may  know,  that  those  things,  whereof  they 
were  informed  concerning  thee  are  nothing,  but  that  thou  thyself 
also  walkest  orderly,  and  keepest  the  law."  The  vow  which  those 
men  had  made,  seems  to  have  been  the  vow  of  the  Nazarite,  by 
which  an  Israehte  engaged  to  drink  no  wine  or  strong  drink,  during 
the  period  of  his  separation,  and  not  to  suffer  a  razor  to  come  upon 
his  head.  At  the  expiration  of  his  vow,  he  shaved  his  head,  and 
presented  in  the  temple  certain  offerings,  which  the  law  had  pre- 
scribed. It  appears  from  the  writings  of  the  Jews,  not  to  have  been 
uncommon  for  persons,  who  had  not  come  under  this  vow,  to  assist 
the  Nazarites  in  defraying  the  expense  of  the  customary  sacrifices. 
This  the  elders  advised  Paul  to  do,  or  to  adopt  their  own  words,  "  to 
be  at  charges  with  the  men,  that  they  might  shave  their  heads." 
The  shaving  of  the  head  was  an  expression  used  to  denote  the 
completion  of  the  vow.  Thus  it  would  be  understood,  that  there 
was  no  foundation  for  the  account  which  had  been  circulated  con- 
cerning him  as  an  enemy  to  the  law  ;  for  the  Jews  would  see  him 
giving  an  unequivocal  proof  of  his  regard  to  it,  by  the  observance 
of  one  of  its  remarkable  institutions. 

"  As  touching  the  Gentiles  which  believe,  we  have  written  and 
concluded,  that  they  observe  no  such  things,  save  only  that  they 
keep  themselves  from  things  offered  to  idols,  and  from  blood,  and 
from  strangled,  and  from  fornication."  The  elders  refer  to  the  de- 
cree of  the  Council  of  Jerusalem,  which  exempted  the  Gentiles  from 
the  Jewish  law,  and  subjected  them  only  to  the  restrictions  here 


LECTURE   XXV. CHAPTER   XXI.    1 32.  341 

enumerated.  No  blame  could  be  imputed  to  Paul  for  having  taught 
that  they  might  be  received  into  the  fellowship  of  the  disciples,  with- 
out submitting  to  circumcision  and  the  ritual  of  Moses.  His  doc- 
trine on  this  point  had  the  sanction  of  the  highest  authority  in  the 
Church. 

The  transaction  which  has  now  been  explained,  is  involved  in 
difficulties,  and  has  given  rise  to  objections  affecting  not  only  the 
wisdom  but  the  integrity  of  all  who  were  concerned  in  it.  Was  it 
not  a  true  report  respecting  Paul,  it  has  been  said,  which  the  bre- 
thren in  Judea  had  heard  7  Did  he  not  teach  the  Jews  to  forsake 
Moses,  and  tell  them,  that  his  law  had  lost  its  power  of  obligation  ? 
On  what  ground,  then,  can  James  and  the  elders  be  justified  in 
suggesting  a  plan,  the  express  design  of  which  was  to  persuade  the 
disciples  in  Jerusalem  of  the  contrary  ?  Should  it  be  insinuated, 
that  they  might  not  be  well  acquainted  with  the  doctrine  of  Paul, 
a  supposition  which  has  little  probability,  did  not  the  Apostle  him- 
self know,  that  he  had  taught  the  exemption  of  the  Jews  as  well 
as  of  the  Gentiles  from  the  yoke  of  ceremonies  ?  Why,  then,  did 
he  consent  to  act  in  such  a  manner  as  should  make  it  be  believed 
that  "  those  things  whereof  the  brethren  had  been  informed  con- 
cerning him  were  nothing,"  when  in  substance  they  were  unques- 
tionably true  ?  Was  he  ashamed  or  afraid  to  profess  in  Jerusalem, 
what  he  had  boldly  avowed  in  Greece  and  Asia  ?  Why  did  he  not 
with  his  wonted  candour  declare,  that  the  Jews  were  no  longer 
bound  to  circumcise  their  children  ;  that  in  Christ  Jesus  circumcision 
was  of  no  avail ;  and  that  nothing  was  required  by  the  gospel,  but 
faith  which  works  by  love  ?  It  must  be  acknowledged,  that  the  ^ 
conduct  of  all  parties  in  this  affair,  seems  to  give  ground  for  these, 
or  similar  objections ;  and  to  some  they  have  appeared  so  strong, 
and  so  incapable  of  a  satisfactory  solution,  that  their  minds  have 
been  much  perplexed.* 

Let  us  examine  the  transaction  more  minutely,  and  we  shall, 
perhaps,  discover,  that  the  conduct  of  Paul  and  the  elders  was  not 
so  unjustifiable  as  at  first  sight  it  appears.  It  may  be  remarked, 
that  the  unfavourable  report  respecting  Paul,  which  the  proposea 
plan  was  intended  to  disprove,  was  not  true  in  its  full  extent.  He 
taught  indeed,  in  every  place,  that  obedience  to  the  law  of  Moses 
was  not  necessary  to  justification,  and  did  not  hesitate  to  declare, 

*  Wits,  in  vita  Pauli.  sect.  x.  4. 


342  LECTURE  XXV. CHAPTER  XXI.    1 — 32. 

that,  in  consequence  of  the  death  of  Christ,  and  the  introduction  of 
the  new  economy,  it  was  not  binding  upon  the  conscience.  But, 
this  was  very  different  from  asserting,  "  that  the  Jews  ought  not  to 
circumcise  their  children,  neither  to  walk  after  the  customs."  If 
any  beUeving  Jew  had  chosen  not  to  observe  the  ordinances  of  the 
ceremonial  law,  the  Apostle,  I  presume,  would  not  have  condemned 
him.  But,  he  did  not  condemn  those,  who  continued  to  observe 
them.  He  never  pronounced  the  practice  of  the  Mosaic  rites, 
unless  it  was  accompanied,  as  in  the  case  of  the  Galatians,  with  an 
error  in  relation  to  the  ground  of  our  acceptance  in  the  sight  of 
God,  to  be  inconsistent  with  the  faith  and  duty  of  a  Christian.  He 
could  not  have  done  so  without  criminating  himself;  for  we  know, 
that  "  to  the  Jews  he  became  as  a  Jew,"  conforming  their  customs, 
with  a  view  to  gain  them  over  to  the  gospel ;  and  we  have  seen 
him,  from  the  same  motive,  circumcising  Timothy.  There  was 
properly,  therefore,  no  dissimulation  in  his  joining  with  the  four 
men  who  had  made  a  vow,  because,  on  other  occasions,  "he 
walked  orderly,  and  kept  the  law."  When  he  was  abroad  among 
the  Gentiles,  he  had  entered  into  the  vow  of  the  Nazarite,  and 
shorn  his  head. 

But  why,  it  may  be  asked,  did  James,  and  the  elders,  and  Paul, 
concur  in  encouraging  the  converted  Jews,  who  were  zealous  for 
the  law,  to  think,  that  its  obligation  continued,  although  they  were 
aware,  that  it  was  abrogated  by.the  death  of  Christ  7  Did  they 
not  lend  their  influence  to  foster  a  prejudice,  which  they  should 
rather  have  exerted  their  authority  to  eradicate  ?  It  is  certain,  that 
the  Jews  who  believed,  were  emancipated  from  the  Mosaic  institute, 
and  might  have  refused  to  be  any  longer  in  bondage  to  the  ele- 
ments of  the  world.  But,  it  appears  from  the  New  Testament,  that 
God  was  pleased,  in  condescension  to  the  peculiar  circumstances  of 
that  people,  to  permit  their  ancient  law  to  be  observed  for  some  time, 
by  those  who  had  embraced  Christianity.  This  permission,  I  say, 
was  granted  from  respect  to  the  circumstances  of  the  Jews,  whose 
zeal  for  the  law  will  not  appear  surprising  to  those  who  attend  to 
the  reasons  on  which  it  was  founded.  From  their  earliest  years 
they  had  imbibed  a  sacred  reverence  for  its  institutions ;  and,  prior 
to  their  conversion,  they  had  regarded  it  as  the  only  system  of  re- 
ligious worship  which  was  acceptable  to  God.  They  were  fully 
assured,  that  its  origin  was  divine,  and  they  had  been  accustomed 
to  believe  it  to  be  of  perpetual  obligation.     To  adopt  the  idea,  that 


LECTURE    XXV. CHAPTER   XXI.    1 — 32.  343 

this  law,  so  ancient,  so  venerable,  and  so  sacred,  was  of  no  farther 
use  in  the  service  of  God,  and  should,  therefore,  be  laid  aside  as 
unprofitable,  was  a  revolution  of  sentiment  too  great  and  violent  to 
be  suddenly  effected.  The  change  was  accomplished  by  gradual 
and  gentle  means.  First,  the  Gentiles  were  received  into  the 
Church  without  circumcision,  and  the  acceptance  of  a  sinner  was 
declared  to  depend  solely  upon  faith  ;  next,  the  Jews  were  expli- 
citly informed,  particularly  in  the  Epistle  which  Paul  addressed  to 
them,  that  the  ultimate  design  of  their  ritual  was  fulfilled  in  the 
death  of  the  Messiah  ;  and,  when  their  zeal  for  the  law  had  been 
thus  insensibly  cooled,  its  abrogation  was  plainly  signified  by  the 
destruction  of  the  temple,  in  which  alone  its  solemn  rites  could  be 
performed. 

After  that  event,  the  law  was  forsaken  by  all  the  Jews  who  pro- 
fessed Christianity,  except  a  few  zealots,  who  having  adopted,  at  the 
same  time,  some  heretical  opinions  concerning  the  person  of  our 
Saviour,  were  expelled  from  the  communion  of  the  Catholic  Church. 
The  conduct  of  the  elders  and  Paul  was  conformable  to  this  plan 
of  gracious  condescension.  Respecting  the  prejudices  of  the  Jews, 
in  favour  of  the  institutions  which  God  himself  had  delivered  to 
them,  and  the  abrogation  of  which  was  not  generally  understood, 
they  complied  with  them  for  a  time  ;  and  choose  rather  to  expect 
their  removal,  by  the  silent  influence  of  the  truth  and  the  progress 
of  events,  than  to  run  the  risk  of  irritating  their  minds,  and  turning 
their  zeal  into  inflexible  obstinacy,  by  demanding  an  immediate  re- 
nunciation of  their  ancient  habits  and  attachments. 

In  this  manner  the  transaction  may  be  explained,  so  as  to  pre- 
serve our  respect  for  the  wisdom  and  integrity  of  the  persons  con- 
cerned in  it.  If,  however,  there  should  be  some,  to  whom  this 
explanation  does  not  seem  satisfactory,  they  may  be  reminded,  that 
while  we  believe  the  Apostles  to  have  been  inspired,  and  infallibly 
directed  in  the  revelations  which  they  made  to  the  world,  we  do 
not  maintain,  that  their  conduct  was,  on  every  occasion,  exenip 
from  error.  Peter  and  Barnabas  were  once  guilty  of  dissimulation 
from  fear  of  giving  offence  to  the  Jews  ;  and  if  James  had  been 
betrayed  into  the  same  fault  by  the  same  temptation,  no  conclusion 
to  the  discredit  of  Christianity,  or  of  the  Apostolical  office,  could  be 
drawn  from  the  one  case,  any  more  than  from  the  other.  We 
should  only  have  another  proof,  that  the  highest  attainments  in 
gifts  and  grace  do  not  raise  the  possessors  to  perfection ;  and  that 


o44  LECTUKE   XXV. CHAPTER   XXI.     1 — 32. 

in  the  present  state,  man,  although  placed  in  the  most  advantageous 
circumstances,  is  still  man,  a  weak  and  erring-  being. 

Some  may  be.  disposed  to  infer  the  unlawfulness  of  the  transac- 
tion from  its  unhappy  termination,  which  may  be  construed  into  a 
declaration  of  Providence  against  it.  It  must,  indeed,  be  acknow- 
ledged, that  we  can  hardly  conceive  any  scheme  to  have  a  more 
unfortunate  issue.  The  believing  Jews  were,  no  doubt,  convinced, 
that  Paul  was  not  such  an  enemy  to  the  law  of  Moses  as  they  had 
been  led  to  believe;  but  this  was  an  object  of  little  importance. 
With  respect  to  himself,  the  consequences  were  of  a  serious  nature : 
for  he  was  involved  in  a  long  series  of  troubles,  was  shut  up  in  pri- 
son for  several  years,  and  was  exposed  to  the  risk  of  closing  his 
invaluable  labours,  by  a  premature  and  violent  death.  This  un- 
prosperous  result  would  almost  lead  us  to  suspect,  that  God  was 
displeased  with  the  measure,  did  we  not  know,  that  the  dispensa- 
tions of  providence  towards  individuals  afford  no  certain  criterion 
of  their  character  and  the  nature  of  their  actions  ;  and  that  his 
servants  have  often  experienced  great  opposition  and  incredible 
hardships,  when  they  were  obeying  the  clearest  dictates  of  his 
word. 

"  Then  Paul  took  the  men,  and  the  next  day  purifying  himself 
witli  them,  entered  into  the  temple,  to  signify  the  accomplishment 
of  the  days  of  purification ;  until  that  an  offering  should  be  offered 
for  every  one  of  them."  It  seems  to  have  been  his  design,  in  going 
into  the  temple,  to  give  notice  to  the  priests,  that  he  had  joined  with 
the  four  men,  and  would  observe  the  purity  which  was  required 
from  the  Nazarite,  for  seven  days,  at  the  end  of  which  their  vow 
would  expire.  The  temple  was  surrounded  with  two  courts,  sepa- 
rated by  a  wall  of  three  cubits  in  height,  which  was  sufficient  to 
mark  their  boundaries,  and,  at  the  same  time,  permitted  those  who 
were  in  the  one  court  to  see  what  was  passing  in  the  other.  Into 
the  interior  court  none  but  a  Jew  was  permitted  to  enter  ;  the  pre- 
sence of  a  stranger  would  have  profaned  it.  The  exterior  court 
was  open  to  the  Gentiles  ;  but  pillars  were  erected  at  proper  intervals, 
with  an  inscription  warning  them  to  proceed  no  farther,  and  threat- 
ening the  impious  intruder  with  death.  Some  Jews  from  Asia,  who 
had  seen  Paul  in  the  streets  of  Jerusalem,  accompanied  by  Trophi- 
mus,  a  native  of  Ephesus,  hastily  concluded,  when  they  again  saw 
him  in  the  temple,  that  the  same  person  was  along  with  him  ;  and 
that  having  formerly  spoken,  as  they  affirmed,  in  disrespectful  terms 


LECTURE  XXV. CHAPTER  XXI.    1 32.  345 

of  that  holy  edifice,  he  had  now  polhited  it,  by  introducing  an  im- 
circumcised  man  into  its  sacred  inclosure.  This  happened,  when 
the  seven  days  of  his  purification  were  ahnost  ended.  Filled  with 
indignation  at  his  supposed  crime,  they  called  aloud  to  the  by- 
standers to  assist  in  seizing  him ;  and  to  inflame  their  zeal,  they 
advanced  such  charges  against  him  as  were  peculiarly  offensive 
and  provoking  to  every  orthodox  Jew.  They  accused  him  not  only 
of  having  profaned  the  temple  by  bringing  Greeks  into  it,  but  of 
declaiming  every  where  "  against  the  people,  and  the  law,  and  this 
place,"  because  he  had  taught,  that  the  exclusive  privileges  of  the 
Jews  were  at  an  end,  and  the  Gentiles  were  now  to  be  admitted 
into  the  covenant  of  God ;  that  the  Messiah  having  died  upon 
the  cross,  the  law  which  prefigured  him  was  to  give  place  to 
a  new  and  more  spiritual  system  of  worship  ;  and  that  Jeho- 
vah, who  had  for  many  ages  made  the  temple  his  peculiar  resi- 
dence, was  to  be  adored,  in  every  land,  from  the  rising  to  the 
setting  sun. 

These  accusations  produced  an  instantaneous  and  violent  com- 
motion. "  All  the  city  was  moved,  and  the  people  ran  together : 
and  they  took  Paul,  and  drew  him  out  of  the  temple :  and  forth- 
with the  doors  were  shut."  There  is  a  degree  of  fury  approaching 
to  madness,  observable  in  the  proceedings  of  the  Jews  against  the 
followers  of  Jesus,  which  was  the  effect  of  the  fierce  temper  of  that 
people,  exasperated  by  religious  bigotry.  When  the  passions  of  any 
mob  are  let  loose,  law,  justice,  and  humanity  present  but  feeble 
barriers  to  their  outrages  ;  but  a  Jewish  mob  was  still  more  furious 
and  ungovernable,  and  resembled  a  number  of  savage  beasts  thirst- 
ing for  blood.  It  was  a  principle  publicly  avowed,  and,  in  the  lat- 
ter period  of  their  history,  frequently  acted  upon,  that  zeal  for  the 
glory  of  God  would  justify  them  in  putting  transgressors  of  the  law 
to  death,  without  a  judicial  trial.  In  the  hands  of  such  men,  Paul 
was  in  imminent  danger ;  and  had  not  Providence  seasonably  inter- 
posed, he  should  now  have  closed  his  labours  and  his  life.  "  But 
as  they  went  about  to  kill  him,  tidings  came  unto  the  chief  captain 
of  the  band,"  or  the  garrison  of  Roman  soldiers,  stationed  in  a 
tower  which  commanded  the  temple,  "  that  all  Jerusalem  was  in 
an  uproar ;  who  immediately  took  soldiers,  and  centurions,  and 
ran  down  unto  them,  and  when  they  saw  the  chief  captain,  and 
the  soldiers,  they  left  beating  of  Paul."  The  Roman  commander 
interfered  to  suppress  the  tumult ;    and  finding  Paul  to  be  the 

44 


346  LECTURE   XXV. CHAPTER   XXI.    1 32. 

cause  or  occasion  of  it,  he  rescued  hira  out  of  the  hands  of  the 
Jews,  and  secured  him,  that  if  he  was  guilty  of  any  crime,  he 
might  be  legally  tried  and  punished.  He  was  the  instrument  of 
Providence  for  the  preservation  of  the  great  Apostle,  who  had  yet  to 
go  through  a  long  course  of  trials  and  important  services. 

It  is  unnecessary  to  make  any  observations  upon  the  remaining 
part  of  the  chapter.  We  have  seen  on  what  occasion,  and  by  what 
means  Paul  was  deprived  of  his  liberty,  which  he  did  not  regain  for 
several  years.  I  shall,  in  the  next  Lecture,  call  your  attention  to 
his  appearance  before  the  Sanhedrim. 

We  perceive  from  the  events  which  have  now  come  under  review, 
that  among  the  disadvantages  under  which  the  gospel  laboured  at 
its  first  publication,  its  contrariety,  real  or  apparent,  to  the  existing 
religions,  was  not  the  least  unfavourable*to  its  success.  To  all  the 
modifications  of  paganism  it  was  professedly  hostile  ;  and  it  demand- 
ed the  immediate  and  unqualified  renunciation  of  the  objects  and 
the  rites  of  their  worship.  Its  opposition  to  the  religion  of  Moses 
was  only  apparent ;  but  the  appearance  was  so  strong  as  to  alarm 
the  Jews,  and  rouse  them  to  the  most  determined  resistance.  It  re- 
quired them  to  desist  from  circumcision,  sacrifices,  and  the  other 
ceremonial  ordinances,  and  to  adopt  in  their  room  the  simple  and 
spiritual  institutions  of  the  gospel.  Notwithstanding  the  fickleness 
which  men  often  discover  in  matters  of  taste  and  fashion,  and  even 
in  affairs  of  much  greater  importance,  there  are  some  cases,  in  which 
the  power  of  habit  operates  with  so  much  force,  as  to  render  a 
change  exceedingly  difficult.  Having  long  acquiesced  in  a  set  of 
opinions  and  practices,  they  startle  at  every  proposed  alteration,  and 
will  not  listen  with  patience  to  the  arguments  which  are  intended 
to  show  that  it  is  an  improvement.  We  wonder  at  the  obstinacy, 
with  which  the  believing  Jews  retained  their  ancient  usages,  al- 
though they  might  have  understood  that  they  had  lost  their  mean- 
ing and  use.  It  is  evident,  at  the  same  time,  that  no  people  were 
ever  so  justifiable  in  being  slow  to  admit  a  change,  because  their 
religion  had  been  delivered  to  their  fathers  by  God  himself,  and  was 
contained  in  books,  which  they  justly  regarded  as  divine.  May  we 
not  wonder  much  more  at  some  persons  cLiiiong  ourselves,  who  en- 
tertain the  same  sacred  respect  for  human  dogmas,  matters  of  doubt- 
ful disputation,  and  mere  forms,  which  have  nothing  to  recommend 
them  but  the  authority  of  their  ancestors,  who  had  no  better  right 


LECTURE   XXV. CHAPTER    XXI.    1 32.  347 

to  institute  forms  in  religion  than  their  descendants  ?  Let  the  most 
trifling  variation  be  introduced  in  the  order  of  procedure  to  which 
they  have  been  accustomed ;  let  an  alteration  be  made  in  modes 
manifestly  indifferent,  and  times  arbitrarily  fixed  ;  let  a  human  ap- 
pendage to  a  divine  ordinance  be  removed  ;  and  they  are  as  much 
alarmed  and  displeased,  as  if  an  attempt  had  been  made  to  subvert 
the  foundations  of  our  faith.  Such  persons  would  do  well  to  con- 
sider, that,  in  the  same  spirit,  they  would  have  been  as  ready,  if 
they  had  lived  in  the  days  of  Paul,  to  exclaim  against  his  doctrine, 
as  the  most  furious  zealots  for  the  law,  among  the  believers  in  Jeru- 
salem. 

Let  us  remark  with  pleasure,  in  the  triumph  of  the  gospel  over 
every  kind  of  opposition,  a  proof  of  its  divinity,  and  an  earnest  of 
its  future  victories.  Heathenism,  with  all  the  assistance  which  it 
received  from  the  secular  power,  and  the  strong  interest  which  it 
possessed  in  the  corrupt  passions  of  mankind,  was  not  able  to  stand 
against  it.  Judaism  yielded  to  its  superior  influence.  Myriads  of 
the  Jews  embraced  Christianity.  That  rehgion,  indeed,  still  sub- 
sists ;  but  in  what  condition  ?  Is  it  not  divested  of  its  glory,  with- 
out its  temple,  its  priests,  and  its  sacrifices  ?  Has  it  not  degenerated 
into  an  absurd  and  contemptible  superstition,  which  is  retained  only 
by  the  outcasts  of  mankind  ?  It  is  the  meagre  and  lifeless  image 
of  what  it  once  was  ;  and  while  it  points  its  impotent  malice  against 
Christianity,  it  involuntarily  does  it  homage,  by  bearing  testimony 
to  the  truth  of  its  predictions,  in  every  region  of  the  earth. 

My  brethren,  our  hearts  are  ready  to  despond  when  we  consider 
the  formidable  obstacles,  which  oppose  the  diffusion  of  evangelical 
truth.  Heathen  idolatry  and  Mahometan  superstition  are  established 
throughout  a  great  part  of  the  earth.  In  other  regions,  Antichris- 
tian  delusion  have  spread  far  and  wide  their  baleful  influence,  and 
infidelity  boasts  of  its  numerous  disciples.  Ignorance,  dissipation, 
and  the  love  of  worldly  things  have  alienated  the  minds  of  most  men 
from  serious  subjects.  But  meditate  now  upon  the  works  of  the 
Lord,  and  remember  the  years  of  his  right  hand.  Have  we  for- 
gotten the  victories,  which  it  has  gained  ?  Do  we  suspect  that  it 
has  lost  its  vigour,  or  that  God  will  never  again  pluck  it  out  of  his 
bosom  ?  If  his  power  seems  at  present  to  slumber  and  sleep,  it  is 
that  it  may  awake  with  greater  energy  than  ever.  "  Behold,  I 
create  new  heavens,  and  a  new  earth :  and  the  former  shall  not  be 
remembered,  nor  come  into  mind."     Let  us  not  perplex  ourselves 


348  LECTURE   XXV. — CHAPTER   XXI.    1 — 32. 

about  the  means  of  effecting  that  mighty  revolution  in  human 
affairs,  which  is  announced  by  prophecy.  He  will  provide  them, 
"  who  calls  the  things  that  are  not  as  though  they  were."  All  na- 
ture is  obedient  to  his  voice  ;  and  if,  in  the  whole  compass  of  crea- 
tion, nothing  should  be  found  fit  for  his  purpose,  there  is  an  unfail- 
ing resource  in  his  Almighty  power.  When  he  says,  "  Let  there  be 
light,  there  shall  be  light." 


LECTURE    XXVI. 

PAUL    BEFORE    THE    COUNCIL. 

Chap,  xxiii.  1 — 10. 

We  have  seen,  in  the  last  Lecture,  to  what  danger  Paul  was  ex- 
posed, not  long  after  his  arrival  at  Jerusalem.  He  was  saved  from 
the  fury  of  the  Jews,  who  intended  to  put  him  to  death  for  the  sup- 
posed crimes  of  blasphemy  against  the  law,  and  profanation  of  the 
temple,  by  the  commander  of  the  Roman  soldiers,  who  kept  guard 
in  the  castle  of  Antonia.  In  the  end  of  the  twenty-first  chapter, 
we  are  informed,  that,  after  some  conversation  with  that  officer,  he  was 
permitted  to  address  the  people  ;  and  in  the  twenty- second  chapter, 
we  have  an  account  of  his  speech.  He  begins  by  assigning  the 
reason,  which  had  induced  him,  who  was  once  zealous  for  the  law, 
and  a  persecutor  of  Christianity,  to  become  its  friend  and  advocate. 
The  sudden  and  surprising  change  is  attributed  to  a  miraculous 
appearance  of  our  Saviour,  which  convinced  him,  that  he  was 
the  true  Messiah,  and  not  an  impostor  as  he  had  hitherto  believed. 

There  is  one  fact,  not  recorded  in  any  of  the  preceding  chapters, 
the  mention  of  which  gave  great  offence  to  his  hearers,  and  was 
the  occasion  of  the  abrupt  termination  of  his  speech.  I  shall  relate 
it  in  the  words  of  the  Apostle.  "  And  it  came  to  pass,  that  when  I 
was  come  again  to  Jerusalem^  even  while  I  prayed  in  the  temple,  I 
was  in  a  trance,  and  saw  him  saying  unto  me.  Make  haste,  and 
get  thee  quickly  out  of  Jerusalem  :  for  they  will  not  receive  thy 
testimony  concerning  me.  And  I  said.  Lord,  they  know  that  I 
imprisoned  and  beat  in  every  synagogue,  them  that  believed  in 
thee.  And  when  the  blood  of  thy  martyr,  Stephen,  was  shed,  I 
also  was  standing  by,  and  consented  unto  his  death,  and  kept  the 
raiment  of  them  that  slew  him.  And  he  said  unto  me.  Depart : 
for  I  will  send  thee  far  hence  unto  the  Gentiles."      It  was  impossi- 


350  LECTURE   XXVI. — CHAPTER.   XXIII.     1 10. 

ble  for  an  unbelieving  Jew  to  hear  this  account  without  the 
utmost  indignation,  because,  it  charged  him  and  his  brethren 
with  the  guilt  of  obstinately  rejecting  the  Messiah,  and  represented 
the  Gentiles  as  chosen  to  enjoy  those  privileges,  of  which  the  Jews 
had  proved  themselves  to  be  unworthy.  This  statement  was  so 
contrary  to  the  pleasing  idea,  that  they  were  the  favourites  of  Hea- 
ven, and  to  the  contempt  in  which  they  held  tlie  nations  of  the 
world,  that  nothing  can  be  conceived  more  mortifying  to  their  pride, 
and  more  calculated  to  inflame  their  resentment  against  the  speaker. 
Accordingly,  although  they  had  listened  with  calmness  to  the  nar- 
rative of  his  conversion,  '•  they  now  hfted  up  their  voices,  and  said, 
Away  with  such  a  fellow  from  the  earth  ;  for  it  is  not  fit  that  he 
should  live.  And  they  cried  out,  and  cast  off  their  clothes,  and 
threw  dust  into  the  air." 

The  chief  captain,  who  could  not  comprehend  the  cause  of  the 
uproar,  either  because  he  did  not  understand  the  Hebrew  language, 
in  which  Paul  dehvered  his  speech,  or  because  he  was  ignorant  of 
the  points  in  dispute  between  the  Christians  and  the  Jews,  "  com- 
manded him  to  be  brought  into  the  castle,  and  bade  that  he  should 
be  examined  by  scourging,  that  he  might  know  wherefore  they  so 
cried  against  him."  He  ordered  Paul  to  be  scourged,  that  the 
severity  of  pain  might  extort  a  confession  of  his  crime  ;  for,  at  pre- 
sent, there  was  no  proof  of  his  guilt,  and  the  only  presumption 
against  him  was  the  general  clamour  of  the  multitude.  The  bar- 
barous practise  of  subjecting  an  accused  person,  to  torture,  was,  in 
certain  cases,  permitted  by  the  Romans,  and  has  been  adopted  by 
some  modern  nations,  in  contradiction  to  the  plainest  dictates  of 
justice  and  common  sense.  It  is  evidently  unjust  to  punish  a  man, 
who,  for  aught  his  judges  know,  is  innocent ;  and  there  is  not  a 
more  precarious  method  of  discovering  the  truth  than  the  confession 
of  a  person  in  pain,  who  cannot  be  supposed  to  be  master  of  his  own 
thoughts,  and  may  be  induced  to  make  any  declaration,  which  shall 
procure  immediate  relief  from  his  sufferings.  "  But  as  they  bound 
him  with  thongs,  Paul  said  unto  the  centurion  that  stood  by.  Is  it 
lawful  for  you  to  scourge  a  man  that  is  a  Roman,  and  uncon- 
demned  ?"  The  law  forbade  a  Roman  citizen  to  be  scourged  ;  and 
Paul  inherited  this  character  by  birth,  although  his  parents  were 
Jews.  Tarsus,  the  place  of  his  nativity,  was  favoured  by  Juhus 
Cesar  and  Augustus  ;  and  it  is  probable,  that  the  right  of  citizenship 
was  one  of  the  privileges  which  the  latter  had  conferred  upon  iU 


LECTURE   XXVI. CHAPTER   XXIII.    1  — 10.  351 

inhabitants.  The  rank  of  citizen  of  Rome  was  an  honour  to  which 
the  most  illustrious  persons  aspired.  The  chief  captain  had  ob- 
tained it  with  a  great  sum  ;  and  knowing  with  what  jealousy  it 
was  guarded  by  the  laws  against  every  insult  and  violation,  he 
dismissed  those  who  should  have  examined  the  prisoner  by  torture. 
Paul,  although  willing  to  suffer  and  die  for  the  gospel,  had  not  im- 
bibed that  enthusiastic  passion  for  martyrdom,  which  impelled 
some  Christians  in  the  following  ages,  to  court  torments  and  death, 
by  voluntarily  accusing  themselves  at  the  tribunals  of  the  heathen 
magistrates.  Acting  upon  this  sober  and  rational  principle, 
that,  if  we  can  avoid  sufferings  without  deserting  our  duty,  we 
ought  to'  avoid  them,  he  pleaded  his  civil  rights,  as  a  defence  against 
the  cruelty  of  the  men,  into  whose  hands  he  had  fallen.  But,  as 
there  was  no  law  forbidding  a  Roman  citizen  to  be  imprisoned, 
he  was  detained  in  the  castle  till  the  next  day,  when  the  great 
council  of  the  nation  was  summoned  to  meet. 

The  assembl)',  before  which  Paul  appeared  on  this  occasion,  was 
that  which  was  commonly  known  by  the  name  of  the  Sanhedrim, 
and  was  the  highest  court  in  the  nation.  The  Jewish  writers 
affirm,  that  it  subsisted  during  all  the  ages  of  their  commonwealth, 
and  was  instituted  in  the  wilderness,  when  seventy  elders  of  Israel 
were  chosen  to  assist  Moses  in  the  government.  The  Sanhedrim 
was  composed  of  the  same  number  of  members.  Some,  however, 
are  of  opinion,  that  its  commencement  can  be  traced  no  farther 
back  than  the  return  from  the  Babylonian  captivity.  It  was  a 
court  to  which  appeals  were  made  from  the  sentences  of  inferior 
judicatories  ;  but  there  were  some  causes  of  greater  difficulty  and 
importance,  in  which  it  claimed  a  sole  right  to  judge.  When  our 
Lord  said,  that  "  it  could  not  be  that  a  Prophet  should  perish/'  that 
is,  should  die  by  a  judicial  sentence,  "  out  of  Jerusalem,"  he  seems 
to  have  referred  to  the  Sanhedrim,  which  met  in  that  city,  and  as- 
sumed the  exclusive  authority  to  try  the  pretensions  of  the  Pro- 
phets, and  to  punish  those  who  were  found  guilty  of  imposture. 
In  the  degenerate  times,  which  preceded  the  downfal  of  the  Jewish 
state,  a  true  Prophet  was  more  likely  to  be  condemned,  than  to  be 
recognised  and  honoured  by  men,  who  were  corrupted  by  false  no- 
tions of  religion,  and  by  the  vices  of  the  age.  The  Council  was 
now  summoned  by  the  chief  captain,  as  it  had  been  called 
together,  at  the  birth  of  our  Saviour,  by  Herod.  Its  independence 
was  lost,  and  its  jurisdiction  was  abridged,  during  the  reign  of  that 


852  LECTURE   XXVI. CHAPTER  XXIII.    1 10. 

king,  to  whom  it  was  an  object  of  jealousy.  The  Roman  com- 
mander brought  Paul  before  the  Sanhedrim,  because  he  appeared, 
from  the  clamours  of  the  people,  to  have  been  guilty  of  some  of- 
fence against  their  laws  ;  and,  probably,  that  court  asserted  its 
right  to  judge  him  as  a  blasphemer  of  Moses,  and  of  their  sacred 
institutions. 

In  the  presence  of  this  august  assembly,  Paul  was  not  abashed 
and  intimidated.  Alone  in  the  midst  of  enemies,  who  had  both  the 
inchnation  and  the  power  to  injure  him,  he  surveyed  them  with  an 
undaunted  countenance  ;  supported  by  consciousness  of  innocence, 
and  the  expectation  of  that  assistance,  which  Jesus  Christ  had  pro- 
mised to  his  disciples,  when  they  should  be  brought  before  govern- 
ors and  kings  for  his  sake.  Instead  of  endeavouring  to  disarm  their 
resentment,  and  to  court  their  favour  by  any  mean  concession,  or 
any  retractation  of  his  principles,  he  dared  to  assert  the  purity  of  his 
motives,  and  the  rectitude  of  his  conduct.  "  And  Paul  earnestly 
beholding  the  council,  said,  Men  and  brethren,  I  have  lived  in  all 
good  conscience  before  God,  until  this  day." 

The  import  of  this  declaration  is  easily  understood,  from  the  fre- 
quent occurrence  of  the  same  language  in  ordinary  conversation. 
When  a  person  affirms,  that  he  said  or  did  any  thing  with  a  good 
conscience,  he  means,  that  he  was  not  influenced  by  improper  mo- 
tives, but  by  a  conviction  of  duty  ;  and  that  his  own  mind  was  so  far 
from  condemning  him,  that  it  approved  of  his  conduct.  In  this 
sense,  Paul  could  truly  assert,  that  he  had  lived  in  all  good  con- 
science before  God,  not  only  since  his  conversion  to  Christianity,  but 
also  prior  to  that  remarkable  change  of  his  views.  "  I  verily  thought 
with  myself,"  he  says,  in  his  speech  to  king  Agrippa,  "  that  I  ought 
to  do  many  things  contrary  to  the  name  of  Jesus  of  Nazareth." 
When  opposing  him  and  his  religion,  he  was  fully  persuaded,  that 
he  was  performing  an  acceptable  service  to  God,  because  he  sin- 
cerely believed  our  Saviour  to  be  an  impostor.  Still  he  was  "  a  blas- 
phemer, a  persecutor,  and  an  injurious  person  ;  but  he  obtained 
mercy,  because  he  did  it  ignorantly,  in  unbelief"  His  activity  did 
not  originate  in  malice,  but  in  a  mistaken  idea  of  duty.  That  he 
acted  with  the  same  integrity  in  the  subsequent  period  of  his  life,  it 
is  impossible  to  doubt.  It  was  upon  the  most  satisfactory  evidence, 
that  he  embraced  the  religion  which  he  had  persecuted,  and  from 
the  purest  motives,  that  he  underwent  so  much  toil  and  suffering  in 
propagating  and  defending  it.     "  This  was  his  rejoicing,  the  testi- 


LECTURE    XXVI. CHAPTER    XXIII.     1 10.  353 

mony  of  his  conscience,  that  in  simphcity  and  godly  sincerity,  not 
with  fleshly  wisdom,  but  by  the  grace  of  God,  he  had  his  converga- 
tion  in  the  world."  The  design  of  the  declaration  which  he  now 
made,  was  to  assure  his  judges,  that  whatever  construction  they 
were  disposed  to  put  upon  his  conduct,  it  was  not  from  caprice,  or 
with  an  interested  view,  that  he  had  passed  over  to  Christianity, 
but  from  the  unbiassed  dictates  of  his  mind  ;  and  that  he  was  now 
as  firmly  convinced  of  its  truth,  as  he  had  ever  been  of  the  divine 
authority  of  the  law. 

Ananias,  the  high-priest,  offended  at  the  presumption  of  Paul, 
who  had  spoken  before  leave  was  granted  by  the  court,  and  still 
more  at  this  bold  testimony  to  the  goodness  of  the  cause  in  which 
he  was  embarked,  commanded  those  who  stood  by  him,  to  "  smite 
him  on  the  mouth."  Among  the  Jews,  this  seems  to  have  been  a 
customary  mode  of  expressing  reproof  and  contempt.  Zedekiah,  a  - 
false  Prophet,  "  smote  Micaiah  a  Prophet  of  the  Lord  on  the  cheek, 
and  said,  Which  way  went  the  Spirit  of  the  Lord  from  me  to  speak 
unto  thee  ?"  and  when  our  Saviour  stood  before  Caiaphas,  the  offi- 
cers "  smote  him  with  the  palms  of  their  hands,  saying.  Prophesy 
unto  us,  thou  Christ,  who  is  he  that  smote  thee  ?" 

"  Then  said  Paul  unto  him,  God  shall  smite  thee  thou  whited 
wall."  A  whited  wall,  or  a  wall  daubed  with  plaster,  which  gives 
it  a  goodly  appearance,  is  an  expressive  figure  to  denote  a  man, 
whose  real  dispositions  are  different  from  the  character  which  he 
assumes.  "  They  are  sordid  and  base,"  says  a  heathen  philosopher, 
speaking  of  some  persons  who  made  a  false  show,  "  but  outwardly 
they  are  adorned  after  the  similitude  of  their  walls."  From  the 
high-priest  and  the  president  of  the  Sanhedrim,  the  strictest  regard 
to  justice  might  have  been  reasonably  expected  ;  but  the  conduct 
of  Ananias  too  plainly  showed,  that  he  was  liable  to  be  transported 
by  passion,  beyond  the  bounds  of  decorum,  and  was  capable  of  vio- 
lating the  law,  when  he  could  do  so  with  impunity.  "  Sittest  thou 
to  judge  me  after  the  law,  and  commandest  me  to  be  smitten  con- 
trary to  the  law  ?"  It  was  contrary  to  the  law,  which  forbade  the 
judges  "  to  do  any  unrighteousness  in  judgment,"  and  directed 
them,  when  a  person  was  accused,  "  to  inquire,  and  make  search, 
and  ask  diligently,"  before  they  passed  sentence  upon  him,  to  order 
a  man  to  be  smitten,  who  had  not  been  proved  guilty  of  a  crime. 
•'God,"  says  Paul,  "shall  therefore  smite  thee."  These  words 
ought  not  to  be  considered  as  a  passionate  exclamation,  or  an  im- 

45 


354  LECTURE   XXVI. CHAPTER    XXIII.     1 — 10. 

precation  of  vengeance,  because  the  Apostle  had  learned  the  lessons 
of  patience,  meekness,  and  forgivenass,  in  the  school  of  Jesus  C^hiistj 
was,  on  all  other  occasions,  an  illustrious  pattern  of  those  graces, 
and,  as  we  have  reason  to  believe,  from  the  promise  of  our  Lord  to 
which  we  lately  referred,  was  now  particularly  assisted  by  the  Spirit. 
They  may  be  understood  as  an  intimation  founded  upon  the  threat- 
enings  of  Scripture,  of  the  punishment  which  a  man  guilty  of  such 
injustice,  should  sooner  or  later  incur,  unless  he  repented.  We  may 
even  suppose  Paul  to  have  been  under  the  impulse  of  the  prophetic 
Spirit,  and  that  by  his  inspiration  he  now  foretold  the  fate  of  Ana- 
nias. The  supposition  has  great  probability,  because  he  undoubt- 
edly enjoyed,  at  this  time,  the  presence  of  the  Holy  Ghost,  by  whom 
he  was  enabled,  in  many  other  instances,  to  predict  future  events. 
"  God  is  about  to  smite  thee,  thou  hypocrite."  As  Ananias  is  said 
to  have  suffered  a  violent  death,  the  correspondence  between  the 
event  and  the  plain  import  of  the  Avords,  favours  the  idea,  that  they 
were  intended  as  a  prophecy.  To  this  view  of  them,  it  may,  in- 
deed, be  objected,  that  the  Apostle,  as  we  shall  afterwards  see,  did 
not  know  Ananias.  But,  he  knew  him  to  be  unworthy  of  the  sta- 
tion which  he  held  as  a  member  of  the  Sanhediim ;  and  as  the 
organ  of  the  Spirit,  he  might  have  denounced  his  doom,  although 
he  had  been  totally  unacquainted  with  his  person  and  character. 

To  the  by-standers,  the  language  of  Paul  seemed  unguarded  and 
indecent.  He  had  reproached  a  man,  whose  character  should  be 
held  sacred  on  account  of  his  office.  "  Revilest  thou  God's  high- 
priest?"  Paul  answered,  "I  wist  not  brethren,"  or  I  did  not  know, 
"that  he  was  the  high-priest:  for  it  is  written.  Thou  shall  not 
speak  evil  of  the  ruler  of  thy  people."  This  was  a  wise  law,  founded 
in  the  principles  of  justice  and  expediency.  Not  only  is  respect  for 
our  superiors  necessary  to  the  support  of  their  authority,  which  is 
weakened  by  want  of  confidence  in  their  talents  and  virtues  ;  but 
when  we  consider  that  they  are  but  men  like  ourselves,  whose  judg- 
ments are  not  infallible  ;  that  they  may  err  with  the  best  intentions, 
and  while  they  have  no  object  in  view  but  the  public  good  ;  and  that 
they  are  often  surrounded  with  persons  whose  interest  is  to  deceive 
and  mislead  them  ;  we  shall  perceive  the  equity  of  requiring  us  to 
be  candid  in  forming  an  opinion  of  their  proceedings,  and  cautious 
in  our  language,  when  it  is  necessary  to  blame  them. 

The  answer  of  tlie  Apostle  is  attended  with  some  difficulties. 
How  was  it  possible,  it  has  been  said,  that  Paul  should  not  have 


LECTURE    XXVI. CHAPTER    XXIII.     1 10.  355 

known  Ananias,  since  he  had  now  been  several  days  in  Jerusalem, 
and  had  frequented  the  temple,  where  the  high-priest  would  be  often 
seen  J  Besides,  as  he  was  president  of  the  council,  and  wore  certain 
badges  of  his  office,  must  he  not  have  been  distinguished,  at  a  single 
glance,  by  his  seat  and  his  dress?  Two  methods  have  been  adopted 
for  removing  this  difficulty.  The  first  supposes,  that  Paul  did 
know  Ananias,  but  refused  to  acknowledge  him  to  be  high-priest ; 
the  second  presumes  that  he  was  ignorant  of  both  his  person,  and 
his  official  character.  Those  who  think,  that  the  Apostle  knew 
him,  consider  his  words,  "  I  wist  not,"  as  equivalent  to  "  I  do  not 
acknowledge,"  and  they  assign  the  one  or  the  other  of  the  following 
reasons  why  he  did  not  acknowledge  him  ;  either  that  the  Jewish 
priesthood  was  now  abolished  by  the  death  of  Jesus  Christ,  who  had 
assumed  the  character  of  high-priest  of  the  Church,  and  had  an  ex- 
clusive right  to  it ;  or  that  Ananias  was  in  truth  not  the  high- 
priest,  but  had  intruded  liimself  into  the  office,  or  purchased  it  with 
money ;  and  Paul  had  learned  from  Gamaliel,  that  a  person  who 
had  procured  an  office  by  bribery,  should  not  be  recognised  as  a 
judge,  and  was  not  entitled  to  respect.  Neither  of  these  comments 
upon  the  words  of  the  Apostle,  and  least  of  all  the  first,  will  recom- 
mend itself  to  such  as  love  simplicity,  and  believe,  that  on  this,  as 
other  occasions,  he  studied  plainness  and  candour  in  expressing  his 
sentiments.  Both  represent  him  as  using  the  word  "  to  know,"  in 
an  equivocal  sense,  which  is  hardly  consistent  with  honesty.  Others 
think,  that  Paul  having  been  long  absent  from  Jerusalem,  might 
really  not  know  Ananias  to  be  high-priest,  especially  as  the  office 
was  not  now  held  during  life,  but  passed,  at  the  will  of  the  Romans, 
from  one  person  to  another  in  such  quick  succession,  that  three  are 
said  to  have  possessed  it,  in  the  short  space  of  a  year ;  that  the 
Sanhedrim  having  probably  been  assembled,  not  in  the  usual  place, 
but  in  the  castle,  he  might  not  have  appeared  in  his  official  dress, 
nor  in  his  ordinary  seat ;  or  that,  upon  the  supposition  that  Paul 
did  know  him  and  his  dignity,  he  might  not  observe  among  so 
many  judges,  who  commanded  him  to  be  smitten,  and  the  high- 
priest  was  the  last  man,  whom  he  should  have  suspected  to  be  guilty 
of  so  gross  a  violation  of  the  law.  Any  of  these  solutions  may  be 
considered  as  satisfactory ;  but  more,  I  apprehend,  has  been  said 
upon  this  subject  than  was  necessary.  The,  difficulty,  if  not  created, 
has- certainly  been  magnified,  by  the  elaborate  attempts  to  explain 
it.     Paul  was  a  man  so  little  disposed  to  conceal  his  sentiments  on 


356         "  LECTURE   XXVI. CHAPTER   XXIII.    1 10. 

the  most  trying  occasions,  so  little  liable  to  be  driven  to  any  mean 
shift  or  evasion  by  the  presence  of  danger,  that  we  might  have  con- 
tented ourselves  with  his  simple  assertion,  "  that  he  wist  not  that 
Ananias  was  the  high  priest." 

But,  if  Paul  had  known  the  rank  of  the  person,  who  commanded 
him  to  be  smitten,  would  he  have  refrained  from  speaking  as  he 
did  ?  Does  not  this  seem  to  be  the  import  of  his  reference  to  the 
law,  "  Thou  shalt  not  speak  evil  of  the  ruler  of  thy  people  ?"  And 
if  his  language  admitted  of  correction,  where  was  the  promise  of 
the  Saviour,  "  that  he  would  give  a  mouth  and  wisdom  to  his  Apos- 
tles, which  all  their  adversaries  should  not  be  able  to  gainsay  nor 
resist  ?"  This  is  a  greater  difficulty  than  the  other,  although  it  has 
attracted  less  attention ;  but  it  may  be  satisfactorily  explained. 
Paul,  I  apprehend,  does  not  quote  the  law,  with  a  design  to  convince 
his  accusers,  that  as  he  distinctly  remembered  it,  he  could  be  charged 
only  with  an  unintentional  transgression.  Ignorance  of  the  person 
of  the  high-priest  would  not  have  acquitted  him  from  a  breach  of 
the  precept,  which  was  equally  violated  by  reviling  the  other  mem- 
bers of  the  Sanhedrim,  who  were  all  invested  with  the  dignity  of 
rulers.  Nay,  to  speak  evil  of  any  man,  although  the  lowest  and 
most  obscure  member  of  society,  was  contrary  to  the  law  of  love, 
which  has,  indeed,  received  new  enforcements  from  the  gospel,  but 
was  binding  under  the  Mosaic  dispensation.  The  question  to  be 
considered  is,  whether  Paul  was  actually  guilty  of  reviling  Ananias  ; 
and  it  may  be  confidently  answered  in  the  negative.  If,  as  we  have 
already  supposed,  he  was  under  a  prophetic  impulse,  his  language, 
however  different  from  the  style,  in  which  ordinary  men  are  bound 
to  address  their  civil  and  ecclesiastical  superiors,  was  not  disrespect- 
ful. In  truth,  the  words  were  not  his  own,  but  the  words  of  God, 
who  pours  contempt  upon  the  wicked  princes  of  the  earth,  and 
counts  them  as  vanity.  A  Prophet  claimed  superiority  to  the  great- 
est of  men  ;  and  it  was  the  prerogative  of  his  office  to  reprove  mag- 
istrates and  kings,  and  to  denounce  against  them  the  judgments  of 
Heaven,  Our  Lord,  who  never  "  rendered  railing  for  raiUng,"  and 
"  when  he  was  reviled,  reviled  not  again,"  called  Herod  the  tetrarch, 
"  a  fox,"  on  account  of  his  cunning  and  cruelty. 

We  are  next  to  consider,  by  what  expedient  Paul  defeated  the 
design  of  the  Sanhedrim,  which,  Ave  may  confidently  affirm,  from 
our  knowledge  of  the  implacable  enmity  entertained  by  the  unbe- 
heving  Jews  against  the  disciples  of  Jesus,  had  assembled  with  a 


LECTURE   XXVI. CHAPTER.    XXIII.    1  — 10.  357 

premeditated  resolution  to  condemn  this  ringleader  of  the  Christian 
heresy.  It  was  by  dividing  his  enemies,  and  inducing  one  party 
to  espouse  his  cause  from  opposition  to  the  other.  "  And  when 
Paul  perceived,  that  the  one  part  were  Sadducees,  and  the  other 
Pharisees,  he  cried  out  in  the  council,  Men  and  brethren,  I  am  a 
Pharisee,  the  son  of  a  Pharisee  :  of  the  hope  and  resurrection  of  the 
dead  I  am  called  in  question."  The  Pharisees  and  the  Sadducees 
were  the  chief  religious  sects  among  the  Jews,  with  the  one  or  the 
other  of  which  all  the  persons  of  learning,  and  rank,  and  fashion, 
were  connected.  The  Sadducees  acknowledged  the  divine  origin  of 
the  Jewish  religion,  and  of  the  Scriptures  of  the  Old  Testament,  for 
there  is  no  satisfactory  evidence  that  they  received  only  the  five 
books  of  Moses ;  but  they  interpreted  the  promises  in  a  temporal 
sense,  and  maintained,  that  obedience  was  rewarded,  and  sin  was 
punished,  only  in  the  present  life.  They  denied  the  existence  of 
any  spirit  besides  God,  or  of  any  separate  spirit ;  for  they  rejected  the 
immortality  of  the  soul,  and  asserted  that  it  died  with  the  body.  It 
is  not  easy  to  conceive  on  what  ground  they  could  controvert  the 
existence  of  angels,  who  are  so  often  represented  in  the  sacred  books 
of  the  Jews,  as  appearing,  and  speaking,  and  acting  ;  but  it  is  pro- 
bable, that  they  imagined  them  to  have  been  transient  appearances, 
or  temporary  emanations  of  divine  power.  Having  discarded  from 
their  system  the  immortahty  of  the  soul,  and  a  future  state  of  retri- 
bution, they  were  necessarily  led  to  deny  the  doctrine  of  the  resur- 
rection. "  The  Sadducees  say,  that  there  is  no  resurrection,  neither 
angel  nor  spirit :  but  the  Pharisees  confess  both."  The  religious 
creed  of  the  latter  was  more  consonant  to  Scripture,  to  the  sugges- 
tions of  conscience,  and  to  the  expectations  of  the  human  race. 
They  believed  not  only  that  angels  were  real  beings,  but  that  the 
soul  should  survive  the  body,  be  reunited  to  it  at  a  future  period, 
and  share  in  its  happiness  or  its  misery.  The  tenets  of  the  Saddu- 
cees were  embraced  chiefly  by  the  rich  and  the  great,  who  wished 
to  enjoy  the  pleasures  of  life,  without  the  dread  of  a  future  reckon- 
ing ;  while  those  of  the  Pharisees  were  espoused  by  the  lower  orders, 
and  by  all  the  sober  part  of  the  community.  From  the  opposition 
of  their  principles,  and  a  competition  for  power,  the  two  sects  regard- 
ed each  other  with  jealousy. and  aversion. 

When  Paul  perceived  that  the  one  part  of  his  judges  were  Sad- 
duces,  and  the  other  part  were  Pharisees,  he  cried  out  in  the  coun- 
cil, '•'  Men  and  brethren,  I  am  a  Pharisee,  the  son  of  a  Pharisee :  of 


358  LECTURE    XXVI. CHAPTER    XXIII.     1 10. 

the  hope  and  resurrection  of  the  dead  I  am  called  in  question." 
Some  may  be  disposed  to  consider  this  declaration  of  his  sentiments 
as  an  artifice  or  stratagem,  scarcely  consistent  with  simplicity  and 
manliness  of  conduct.  But;  Paul  asserted  nothing  but  what  was 
strictly  true  ;  for  he  had  once  belonged  to  the  sect  of  the  Pharisees, 
and  he  still  retained  so  much  of  their  creed  as  related  to  the  resur- 
rection of  the  dead,  and  the  subjects  connected  with  it.  He  was 
now  standing  before  the  Sanhedrim,  because  he  had  affirmed  the 
resurrection  of  Christ,  which  was  not  only  a  proof  of  his  Messiah- 
ship,  but  is  the  grand  evidence  of  our  future  triumph  over  the  power 
of  death.  It  will,  perhaps,  be  objected,  that  there  was  a  great  dif- 
ference between  the  doctrine  of  the  Pharisees  upon  this  point,  and 
that  of  Christianity ;  for,  that  according  to  Josephus,  they  did  not 
hold  the  resurrection  of  the  same  body  which  had  died,  but  the 
transmigration  of  souls,  or  their  passage  from  one  body  to  another.* 
But.  in  this  instance,  we  may  suspect  his  accuracy,  or  his  fidelity. 
He  has  either  ascribed  to  the  whole  sect  an  opinion  which  wa^ 
entertained  only  by  a  few  ;  or  with  the  same  disregard  to  truth 
which  has  led  him  to  accommodate  other  parts  of  his  history  to  the 
taste  of  the  Gentiles,  he  has  not  scrupled  to  render  the  doctrine  of 
the  resurrection  more  palatable  to  them,  by  representing  it  as  nearly 
allied  to  the  notions  of  Pythagoras  and  other  philosophers.  There 
is  no  doubt,  that  the  ideas  of  the  Pharisees  were  in  substance  the 
same  with  those  of  the  Scriptures.  Paul  knew  them  as  well  as 
Josephus,  and  would  not  have  ventured  to  misrepresent  them,  in 
the  presence  of  the  chief  men  of  the  sect. 
-  No  blame  can  be  justly  imputed  to  the  Apostle  for  this  avowal  of 
his  sentiments,  although  it  was  made  with  a  design  to  divide  the 
members  of  the  council.  Our  Lord  has  recommended  to  his  dis- 
ciples "  the  wisdom  of  the  serpent,"  as  well  as  "  the  harmlessness 
of  the  dove  ;"  not  the  practice  of  deceit  and  wicked  policy,  but  the 
enlightened  prudence,  which  knows  how  to  improve  favourable 
opportunities,  and  to  avoid  danger  without  a  desertion  of  duty.  No 
man  is  required  to  die  for  religion,  unless  he  cannot  live,  but  by 
renouncing  and  dishonouring  it.  If  a  seasonable  declaration  of  the 
truth  would  save  the  life  of  Paul,  by  what  law  was  he  bound  to  be 
silent?  And,  if  by  so  innocent  an  expedient  he  could  turn  the 
hostility  of  the  adversaries  of  the  gospel  against  one  another,  while 

*  De  Eello  Jud.  lib.  ii.  cap.  12. 


LECTURE   XXVI. CHAPTER    XXIII.     1  — 10.  359 

during  the  contest  he  should  escape,  was  he  not  perfectly  justifiable 
in  making  use  of  it  ?  It  will  throw  additional  light  upon  his  con- 
duct to  remark,  that  he  was  now  before  judges,  from  whom  he  had 
no  reason  to  expect  an  impartial  trial.  The  high-priest  had  already 
commanded  him  to  be  smitten  contrary  to  the  law ;  and  he  foresaw 
from  this  commencement,  with  what  violence  and  disregard  of  jus- 
tice the  business  of  the  court  would  be  conducted.  He  was,  cer- 
tainly, at  liberty  to  employ  any  means,  consistent  with  truth  and 
honour,  to  dehver  himself  from  so  iniquitous  a  tribunal. 

The  plan  which  he  adopted  was  successful.  "  And  when  he 
had  said  so,  there  arose  a  dissension  between  the  Pharisees  and  the 
Sadducees  ;  and  the  multitude  was  divided."  In  the  ninth  verse 
we  are  farther  told,  "  that  there  arose  a  great  cry :  and  the  Scribes 
that  were  of  the  Pharisees  part  arose,  and  strove,  saying,  We  find 
no  evil  in  this  man  ;  but  if  a  spirit  or  an  angel  hath  spoken  to  him, 
let  us  not  fight  against  God."  How  powerful  is  the  influence  of 
party-spirit  in  forming  our  opinions,  and  swaying  our  affections  ! 
It  confounds  our  moral  perceptions,  and  incapacitates  us  for  judging 
impartially  of  either  our  enemies  or  our  friends.  Those  who  have 
yielded  up  their  understandings  to  its  government,  see  every  object 
through  a  deceitful  medium  ;  and  in  their  eyes,  the  characters  of 
others  change  from  bad  to  good,  and  from  good  to  bad,  according 
as  they  approach  or  recede  from  the  arbitrary  standard  of  excel- 
lence, which  they  have  presumed  to  establish.  When  Paul  was 
introduced  into  the  presence  of  the  Sanhedrim,  he  was  regarded  by 
all  the  members  as  a  heretic  and  a  blasphemer.  But,  no  sooner 
has  he  declared  himself  in  favour  of  the  Pharisees,  than  he  is  pro- 
nounced by  them  to  be  an  innocent  person.  What !  could  they 
find  no  evil  in  the  man,  who  had  openly  apostatised  from  Moses, 
and  preached  through  Jesus  the  resurrection  of  the  dead  ?  No  ;  the 
thought  instantly  occurs  to  them,  that  an  angel  or  a  spirit  may  have 
spoken  to  him,  and,  his  doctrine  may  be  a  revelation  from  heaven ; 
and  they  gravely  admonish  the  court  to  beware  of  opposing  hira, 
lest  they  should  be  found  guilty  of  contending  with  God  himself. 
And  what  was  the  cause  of  these  new  and  hberal  sentiments  respect- 
ing Christianity  ?  Whence  do  the  Pharisees  begin  to  suspect  it  to 
be  true  ?  Some  have  been  inclined  to  put  a  charitable  construction 
upon  their  conduct ;  but  there  does  not  appear  to  be  any  sufiicient 
reason  for  attributing  it  to  conviction,  and  it  may  be  accounted  for 
by  a  less  honourable  principle.     Paul  had  avowed  one  of  the  pec 


360  LECTURE  XXVI. CHAPTER  XXUI.  1 10, 

liar  doctrines  of  the  Pharisees  in  the  presence  of  their  rivals,  whom 
they  were  always  eager  to  humble  ;  and  the  merit  of  this  action 
atoned,  in  their  eyes,  for  all  the  heresies  which  he  was  said  to  have 
propagated.  They  were  willing  to  allow,  not  from  a  change  of  their 
views,  but  from  opposition  to  the  Sadducees,  that  the  gospel  might 
be  true,  because  it  lent  its  aid  to  support  one  of  the  distinguished 
articles  in  their  creed. 

In  this  way,  I  think,  their  conduct  should  be  explained.  But, 
by  whatever  motive  they  were  influenced,  the  contest  between  them 
and  the  Sadducees  became  so  vehement,  and  was  carried  on  with 
so  much  noise,  that  the  Sanhedrim  could  not  proceed  in  the  trial. 
The  chief  captain  being  afraid  lest  Paul  should  fall  a  victim  to  the 
violence  of  the  parties,  "  commanded  the  soldiers  to  go  down,  and 
to  take  him  by  force  from  among  them,  and  to  bring  him  into  the 
castle."  In  this  manner,  the  design  of  the  Jews  against  him  was 
defeated  ;  and  he  was  preserved,  as  the  Lord  told  him  the  following 
night,  to  bear  testimony  to  the  gospel  in  Rome,  as  he  had  already- 
done  in  Jerusalem. 

To  this  discourse  I  shall  subjoin  a  few  practical  inferences. 

First,  AVe  learn  how  desirable  it  is  to  enjoy  the  testimony  of  a 
good  conscience,  particularly  in  the  season  of  adversity  and  trial. 
A  well-grounded  persuasion  of  the  goodness  of  the  cause  in  which 
we  are  engaged,  and  consciousness  of  the  purity  of  our  motives, 
will  support  our  minds  under  reproach,  and  arm  us  with  courage 
in  the  midst  of  dangers.  A  conscience  enlightened  by  Scripture 
and  purified  by  faith,  will  prove  a  source  of  satisfaction,  into  what- 
ever difficulties  we  are  brought  by  our  religious  profession  ;  whereas 
the  man  whose  heart  accuses  him  of  insincerity,  must  blush  at  his 
own  baseness,  even  when  his  hypocrisy  is  rewarded  with  the  most 
flattering  commendations  A  good  conscience  is  a  preservative  from 
remorse  and  fear,  two  inmates  which  torment  the  soul  in  which  they 
reside.  What  embarrassment  and  anxiety  should  the  Apostle  have 
felt  in  his  present  circumstances,  had  he  been  acting  the  part  of  an 
impostor  ?  But,  we  have  seen  him  collected  and  undaunted ; 
and  being  at  peace  with  himself  and  with  God,  he  did  not  dread 
the  power  of  the  Jewish  rulers,  who  had  condemned  his  Master, 
and  were  actuated  by  the  same  hostile  sentiments  towards  himself. 
"  If  our  heart  condemn  us  not,  then  have  we  confidence  towards 


LECTURE   XXVI. CHAPTER   XXIII.     1 10.  361 

God  ;"  and  when  we  can  look  up  to  him  as  our  friend  and  guardian, 
"  we  shall  not  fear  what  flesh  can  do  unto  us." 

Secondly,  Let  us  be  careful  to  discover  a  meek  and  quiet  spirit, 
when  we  are  injured  and  ill  treated  by  others.  We,  indeed,  hear 
Paul,  when  Ananias  commanded  him  to  be  smitten  on  the  mouth, 
saying,  "  God  shall  smite  thee,  thou  whited  wall."  But  we  should 
consider  that  the  actions  of  other  men  which  were  right,  are  to  be 
imitated  by  us,  only  when  we  are  in  the  same  circumstances ;  and 
that  it  is  an  abuse  of  examples,  to  make  a  general  and  indiscrimi- 
nate application  of  them.  The  disciples  wished  to  be  permitted  to 
bring  down  fire  from  heaven  upon  a  Samaritan  village,  as  Elijah 
had  done  to  the  bands  of  armed  men,  which  were  sent  by  the  king 
of  Israel,  to  seize  him  ;  but  they  had  not  the  spirit  of  Elijah. 
Paul,  we  have  reason  to  believe,  was  moved  by  the  Spirit  of  pro- 
phecy ;  and  words  spoken  under  a  divine  impulse,  however  severe, 
were  not  inconsistent  with  Christian  charity.  Our  rule  is  plain, 
"  not  to  render  railing  for  railing,  but  to  bless  them  that  curse  us, 
and  pray  for  them  that  despitefully  use  us,  and  persecute  us."  Above 
all  other  examples  is  that  of  Jesus  Christ,  who  instead  of  upbraid- 
ing his  murderers  with  their  wickedness,  and  denouncing  the  ven- 
geance of  Heaven  against  them,  said,  when  he  hung  upon  the  cross, 
and  felt  their  cruelty  in  every  member  of  his  body,  "  Father  forgive 
them  :  for  they  know  not  what  they  do." 

Lastly,  How  easily  can  God  defend  his  own  cause  !  By  a  word 
spoken  in  season,  the  designs  of  the  Jewish  Sanhedrim  against  Paul 
were  defeated.  When  the  enemies  of  the  truth  are  united  to  op- 
pose it,  they  are  but  men ;  and  God  says  to  his  Church,  "  Who  art 
thou,  that  thou  shouldest  b«  afraid  of  a  man  that  shall  die,  and  of 
the  son  of  man  which  shall  be  made  as  grass  ?"  At  his  command, 
their  breath  goes  out,  or  their  power  and  their  wisdom  strangely 
fail,  so  that  "  their  hands  cannot  find  their  enterprise."  Besides, 
although  in  their  conspiracy  against  religion,  they  seem  to  be  in 
perfect  concord,  yet  they  are  influenced  by  very  diflferent  motives, 
which  may  happen  to  clash  with  one  another  ;  and  in  the  common^ 
affairs  of  life,  they  are  divided  by  envy,  jealousy,  resentment,  and 
an  interference  of  pursuits.  There  is  no  true  friendship  among  the 
wicked  ;  it  is  merely  a  temporary  connexion  of  interest,  or  a  com- 
bination of  mischief  With  how  much  ease  can  Providence  turn 
their  union  into  open  hostility,  as  in  the  case  of  the  Ammonites, 
the  Moabites,  and  the  inhabitants  of  mount  Seir,  who  having  in- 
46 


362  LECTURE  XXVI. CHAPTER  XXIH.  1 10. 

vaded  the  land  of  Judah,  in  the  days  of  Jehoshaphat,  perished  by 
one  another's  sword ;  or  in  that  of  the  Pharisees  and  Sadducees, 
who  spent  the  fury,  which  was  ready  to  burst  forth  upon  Paul,  in 
mutual  clamour  and  contention  ?  Let  no  good  man  ever  act  the 
part  of  a  coward.  God  is  with  him  ;  and  who  shall  harm  him,  if 
he  is  a  follower  of  that  which  is  good  ?  Let  no  good  man  despair 
of  the  interests  of  religion.  Is  not  the  arm  of  Omnipotence  able 
to  protect  the  cause  of  truth  against  every  adverse  power  ?  "  Why 
do  the  heathen  rage,  and  the  people  imagine  a  vain  thing?  The 
kings  of  the  earth  set  themselves,  and  the  rulers  take  council  to- 
gether, against  his  anointed,  saying,  Let  us  break  their  bands 
asunder,  and  cast  away  their  cords  from  u?.  He  that  sitteth  in  the 
heavens  shall  laugh  :  the  Lord  shall  have  chem  in  derision.  Then 
he  shall  speak  unto  them  in  his  wrath,  a  id  vex  them  in  his  sore 
displeasure.'' 


LECTURE   XXVII. 


PAUI^    BEFORE    FELIX. 


Chap.  xxiv. 

We  have  seen  what  courage  and  prudence  Paul  displayed  in  the 
presence  of  the  high-priest  and  the  rulers  of  the  Jews,  and  by  what 
expedient  he  defeated  the  purpose,  for  which  the  counsel  was  as- 
sembled. A  few  words  seasonably  spoken,  revived  the  hostility  of 
two  rival  sects,  which  were  united  for  a  moment  in  the  prosecution ; 
and  so  violent  was  the  contest,  that  the  Roman  commander  was 
obliged  to  interfere,  and  to  carry  back  the  prisoner  to  the  castle. 

By  this  disappointment,  the  malice  of  his  enemies  was  exaspera- 
ted. Paul  had  been  marked  out  as  a  victim  to  their  zeal ;  his  death 
was  deemed  necessary  to  vindicate  the  honour  of  their  religion ; 
and  if  it  could  not  be  accomplished  under  the  forms  of  law,  which 
have  often  given  the  colour  of  justice  to  the  most  iniquitous  deeds, 
it  was  determined,  that  he  should  perish  by  the  hands  of  assassins. 
We  are  informed  in  the  preceding  chapter,  "  that  when  it  was  day, 
certain  of  the  Jews  banded  together,  and  bound  themselves  under  a 
curse,  saying,  that  they  would  neither  eat  nor  drink,  till  they  had 
killed  Paul."  Such  a  conspiracy  must  excite  our  detestation, 
whether  we  reflect  upon  the  purpose  for  which  it  was  formed,  or 
upon  the  solemn  bond,  by  which  the  members  pledged  themselves 
to  execute  their  plan.  Having  resolved  upon  the  death  of  the 
Apostle,  they  guarded  against  the  influence  of  their  cooler  thoughts, 
and  the  feelings  of  compunction  or  pity  which  these  might  have 
awakened,  by  engaging  under  a  dreadful  imprecation  speedily  to 
perpetrate  the  murder.  Their  own  hves  were  staked  upon  the  suc- 
cess of  the  enterprise ;  and  the  God  of  mercy  and  justice  was  in- 
voked, to  witness  and  to  ratify  a  combination  of  blood.  From  thia 
transaction  we  learn  how  much  conscience  may  be  debauched 


364  LECTURE   XXVIZ. CHAPTER   XXIV. 

the  principles  of  a  false  religion.  Superstition  will  sanctify  the  foul- 
est actions  in  the  eyes  of  its  deluded  votaries.  There  is  no  atrocity, 
however  revolting  to  the  natural  feelings,  and  the  unsophisticated 
moral  sentiments  of  mankind,  to  which  the  mind  may  not  be  recon- 
ciled, if  it  have  been  previously  persuaded  that  the  deed  will  be  ac- 
ceptable to  God.  The  horrors  of  the  inquisition,  and  the  barbarous 
cruelties  exercised  upon  the  friends  of  truth  by  the  Antichristian 
Church,  are  examples  of  crimes  committed  in  the  name  of  God,  and 
mistaken  for  acts  of  holy  zeal.  Men  have  imagined,  that  they 
never  stood  higher  in  the  favour  of  Heaven,  than  at  the  moment 
when  they  were  displaying  the  malignity  of  demons,  and  the  fero- 
city of  savages. 

There  is  a  particular  account,  in  the  preceding  chapter,  of  the 
manner  in  which  this  conspiracy  was  discovered  by  the  chief  cap- 
tain, and  of  the  plan  which  he  immediately  adopted  for  the  security 
of  Paul.  He  sent  him  under  a  strong  guard  to  Felix  the  governor 
of  Judea,  who  resided  in  Cesarea,  and  gave  orders  to  his  accusers 
to  follow  him.  The  chapter  now  before  us  relates  the  pyoceedings 
at  this  new  tribunal. 

Let  us  attend,  in  the  first  place,  to  the  speech  of  Tertullus,  an 
orator,  whom  Ananias  and  the  elders  had  chosen,  on  account  of  his 
eloquence  and  address,  to  conduct  the  prosecution.  Felix,  before 
whom  he  was  appointed  to  plead,  was  a  freedman  of  the  emperor 
Claudius,  by  whom  he  had  been  entrusted  with  the  government  of 
Judea.  The  accounts  of  his  conduct  in  this  high  station,  which 
have  been  transmitted  to  us  by  both  Jews  and  Romans,  are  exceed- 
ingly unfavourable.  He  had,  indeed,  dispersed  and  destroyed  some 
bands  of  robbers  who  infested  the  country,  and  to  this  very  proper 
exercise  of  his  authority  Tertullus  seems  to  allude,  when  he  says, 
'•'  By  thee  we  enjoy  great  quietness ;"  but  from  the  general  history 
of  his  adiiiinistration,  he  appears  to  have  been  a  man  void  of  all  re- 
gard to  justice  and  humanity.  Under  his  government  the  people 
were  subjected  to  innumerable  vexations  and  injuries,  and  their 
property  and  lives  were  wantonly  sacrificed,  to  gratify  his  avarice, 
or  his  revenge.  Impatient  of  control,  he  procured  the  assassination 
of  Jonathan  the  high-priest,  whose  only  crime  it  was,  that  he  had 
freely  remonstrated  against  his  tyrannical  proceedings.  In  a  word, 
relying  upon  the  influence  of  his  brother  Pallas,  w^ho  was  in  high 
favour  with  the  emperor,  "  he  exercised  royal  authority,"  to  adopt 


LECTURE    XXVII. CHAPTER    XXIV.  365 

the  words  of  Tacitus,  "  with  the  spirit  of  a  slave,  and  indulged  him- 
self in  every  species  of  cruelty  and  lust."* 

After  this  description  of  the  character  of  Felix,  with  vi^hat  sur- 
prise must  we  read  the  speech  of  Tertullus  !  "  Seeing-  that  by  thee 
we  enjoy  great  quietness,  and  that  very  worthy  deeds  are  done  unto 
this  nation  by  thy  providence,  we  accept  it  always,  and  in  all  places, 
most  noble  Felix,  with  all  thankfulness."  What !  was  this  man  a 
stranger  in  Judea  ?  Had  he  never  heard  the  complaints  and  curses 
of  the  people  against  their  unrighteous  governor  ?  Tertullus  was 
one  of  those  orators  whose  talents  are  exposed  to  sale,  and  are  pur- 
chased by  the  highest  bidder ;  a  venal  pleader,  prepared  to  espouse 
either  side  of  a  question,  and  to  employ,  without  moral  discrimina- 
tion, the  means  which  seemed  best  adapted  to  ensure  success.  In 
order  to  obtain  the  condemnation  of  Paul,  he  endeavoured  to  gain 
the  favour  of  the  judge  by  flattery,  than  which  nothing  more  readily 
steals  upon  the  heart,  and  renders  it  more  pliant  and  accommoda- 
ting. The  flattery  was  certainly  gross,  and  had  scarcely  the  sem- 
blance of  truth  ;  but  Tertullus  had,  perhaps,  studied  human  nature 
so  well  as  to  know,  that  none  are  more  eager  to  grasp  at  the  praise 
of  virtue,  than  those  who  least  deserve  it.  To  them,  indeed,  it  is 
most  necessary,  because,  in  the  want  of  the  reality,  they  may  de- 
rive some  advantage  from  the  name.  Eloquence,  exerting  its  pow- 
ers in  giving  a  luminous  and  impressive  statement  of  truth  ;  in  por- 
traying the  charms  of  virtue,  and  exhibiting  the  deformity  of  vice ; 
in  defending  the  innocent  against  oppression  and  calumny,  and 
dragging  forth  the  wicked  to  execration  and  punishment ;  eloquence 
employed  in  these  important  offices,  and  uniting  with  the  clear 
deductions  of  reason  and  experience,  all  the  energies  of  language, 
and  all  the  ornaments  of  an  ardent  and  cultivated  imagination,  is 
undoubtedly  one  of  the  noblest  and  most  enviable  talents,  which  a 
mortal  can  possess.  It  may  uphold  the  rehgion  and  morals  of  a  na- 
tion, and  may  save  a  sinking  state  from  ruin.  But,  when  it  aims 
at  exciting  the  passions,  without  enlightening  the  understanding ; 
when,  with  its  false  colouring,  it  makes  the  worse  appear  the  better 
cause ;  when  it  corrupts  the  imagination,  and  undermines  the  prin- 
ciples of  morality ;  when  like  a  base  prostitute,  it  offers  its  services 
to  every  person  who  solicits  its  assistance  ;  when  it  substitutes  flat- 
tery for  honest  reproof,  and  condemns  what  it  ought  to  applaud  and 

*  Tacit.  Hist.  v.  9. 


366  LECTURE    XXVII. — CHAPTER   XXIV. 

defend  ;  it  is  more  noxious  than  llic  pestilence  which  taints  the  au 
that  we  breathe,  or  the  hghtning  which  bhnds  us  with  its  overpow- 
ering splendour,  and  overwhehiis  us  with  its  irresistible  force. 

Tertullus  proceeds  to  exhibit  the  grounds  of  accusation  against 
the  prisoner  at  the  bar,  which  were  three,  sedition,  heresy,  and  pro- 
fanation of  the  temple.  The  charge  of  sedition  is  contained  in 
these  words.  "  We  have  found  this  man  a  pestilent  fellow,  and  a 
mover  of  sedition  among  all  the  Jews  throughout  the  world.'' 
From  our  knowledge  of  the  history  of  Paul,  we  may  boldly  pro- 
nounce this  charge  to  have  been  unfounded.  But,  as  it  was  more 
likely  than  any  other  to  prejudice  a  judge  so  jealous  and  suspicious, 
the  unprincipled  orator  did  not  hesitate  to  advance  it  with  all  the 
confidence  of  truth.  He  is  accused  of  heresy,  when  he  is  called 
"  a  ringleader  of  the  sect  of  the  Nazarenes  ;"  an  appellation  given 
from  contempt  to  the  followers  of  Jesus,  who  lived  in  Nazareth,  out 
of  which  no  good  thing  was  expected  to  come.  The  new  religion 
was  deemed  a  heresy,  to  which  the  Jews  affixed  the  ideas  of  fac- 
tion, error,  and  apostacy.  Lastly,  he  is  represented  as  "  having 
gone  about  to  profane  the  temple,"  because  it  was  supposed  that  he 
had  brought  Trophimus^  an  uncircumcised  Gentile,  into  its  sacred 
inclosure.  These  were  serious  charges,  which,  had  his  enemies 
been  able  to  substantiate  them,  would  have  subjected  him  to  pun 
ishment,  according  to  both  the  Jewish  and  the  Roman  law.  Ter 
tullus  includes  with  an  insinuation  against  Lysias,  the  chief  captain 
as  having  obstructed  the  course  of  justice,  by  violently  carrying  oti 
Paul,  when  the  Sanhedrim  was  met  to  judge  him.  He  says  nc 
thing  respecting  the  intention  of  the  Jews  to  put  him  to  death,  wheL 
he  was  found  in  the  temple,  or  the  conspiracy  which  some  of  theni 
afterwards  formed  to  assassinate  him,  and  by  the  discovery  of  v.diich; 
Lysias  was  induced  to  send  him  to  Cesarea.  "With  the  art  cf  an 
orator,  he  sets  the  conduct  of  his  clients  in  the  fairest  light,  and 
suppresses  every  circumstance  unfavourable  to  their  cause. 

With  this  tissue  of  flattery  and  falsehood,  let  us  contrast  the  sim- 
ple and  honest  defence  of  the  Apostle.  "  Forasmuch,  as  I  know, 
that  thou  hast  been  of  many  years  a  judge  unto  this  nation,  I  do 
the  more  cheerfully  answer  for  myself"  Thw  is  not,  like  the  in- 
troductory address  of  Tertullus,  an  insincere  and  undeserved  com- 
phment  to  Felix.  Paul  does  not  call  him  a  righteous  governor,  and 
praise  the  mildness  and  equity  of  his  adiTxinistration  ;  but  merely 
expresses  his  happiness  in  having  an  opportunity  to  plead  for  him- 


LECTURE    XXVII. CHAPTER   XXIV.  367 

self  before  a  judge,  who  having  hved  several  years  in  Judea,  was 
acquainted  with  its  laws  and  usages,  and  with  the  temper  and 
manners  of  the  people.  To  him,  the  vehemence  with  which  Paul 
was  accused  would  not  appear  a  proof  or  even  a  presumption  of  his 
guilt,  as  he  was  aware  of  the  bitterness  of  Jewish  zeal,  and  the  in- 
tolerance which  they  displayed  in  their  religious  disputes.  By  his 
residence  in  the  country,  he  had  also  acquired  some  knowledge  of 
Christianity  ;  and  being  a  disciple  neither  of  Moses  nor  of  Christ,  he 
was  able  to  decide  with  coolness  and  impartiality,  whether  Paul 
was  worthy  of  blame  for  having  espoused  and  propagated  the  new 
faith. 

■  y*  The  Apostle  proceeds  to  reply  to  the  several  accusations  in  their 
order.  The  charge  of  sedition  he  expressly  denies,  and  challenges 
his  adversaries  to  prove,  that  he  had  been  found  in  the  temple,  in 
the  synagogues,  or  in  any  part  of  the  city,  engaged  in  disputation, 
or  attempting  to  sow  the  seeds  of  disaffection  to  government.  "  Be- 
cause that  thou  mayest  understand,  that  there  are  yet  but  twelve 
days  since  I  went  up  to  Jerusalem  for  to  worship.  And  they  neither 
found  me  in  the  temple  disputing  with  any  man,  neither  raising  up 
the  people,  neither  in  the  synagogues,  nor  in  the  city  :  neither  can 
they  prove  the  things  whereof  they  now  accuse  me."  Paul,  indeed, 
declined  no  proper  opportunity  of  preaching  the  gospel,  and  defend- 
ing it  against  its  adversaries  ;  but  he  always  conducted  himself 
with  meekness  and  prudence.  His  behaviour  as  well  as  that  of  the 
other  Apostles,  was  strictly  conformable  to  the  duty  of  good  citizens. 
He  exemplified  the  precept  which  he  inculcated  upon  others,  to  be 
subject  to  the  higher  powers.  In  the  primitive  ages,  Christianity 
was  not  propagated  by  exciting  insurrections  among  the  people,  by 
inflaming  their  minds  against  the  government,  and  by  the  over- 
throw of  civil  institutions  ;  but  by  a  simple  manifestation  of  the 
truth,  and  by  leaving  it  silently  to  work  a  change  in  the  sentiments 
of  mankind.  The  Christians  cheerfully  obeyed  the  laws,  as  far  as 
was  consistent  with  obedience  to  God ;  and  when  conscience  for- 
bade them  to  comply,  they  patiently  submitted  to  sufferings.  No 
bitterness  of  spirit  was  mingled  with  the  disputes  in  which  they 
were  compelled  to  engage  ;  no  intolerant  zeal  was  displayed  against 
the  most  unreasonable  and  malignant  opponents  of  truth.  Like 
their  blessed  Master,  "  they  did  not  cry,  nor  lift  up,  nor  cause  their 
voice  to  be  heard  in  the  streets." 

To  the  charge  of  heresy  he  pleads  guilty.     "  But  this  I  confess 


368  LECTURE   XXVII. CHAPTER   XXIV. 

unto  thee,  that  after  the  way  wliich  they  call  heresy,  so  worship  1 
the  God  of  ray  fathers,  believing  all  things  which  are  written  in  the 
law  and  the  Prophets."  Christianity  was  stigmatized  as  a  heresy. 
But,  with  whatever  odious  name  it  might  be  branded  by  the  Jews,  it 
was  not  an  apostacy  from  the  ancient  religion  of  the  country,  for  Paul 
continued  to  worship  the  God  of  his  ancestors  :  and  the  doctrines 
which  he  had  embraced,  although  they  were  represented  by  his  ac- 
cusers as  novel  and  blasphemous,  were  contained  in  their  own  sacred 
writings.  The  law  prefigured,  and  the  Prophets  foretold,  Jesus 
Christ  an^  redemption  through  his  blood.  He  adds,  "  And  have 
hope  towards  God,  which  they  themselves  also  allow,  that  there 
shall  be  a  resurrection  of  the  dead,  both  of  the  just  and  unjust." 
The  reason  for  specifying  this  article  of  his  faith,  seems  to  have 
been  his  former  avowal  of  it  in  the  presence  of  the  Sanhedrim, 
which,  having  caused  much  contention  among  the  members  of  the 
court,  had  probably  been  misrepresented  to  Felix.  "  If  I  have  de- 
clared my  hope  of  the  resurrection  of  the  dead,  they  cannot  con- 
sistently blame  me,  since  the  same  hope  is  entertained  and  professed 
by  themselves."  The  resurrection  of  the  body  is  not  a  doctrine  pecu- 
liar to  Christianity,  but  has  always  been  an  article  in  the  creed  of 
the  Jews.  It  was  rejected,  indeed,  by  the  Sadducees  ;  but  while  in 
point  of  number  they  were  an  inconsiderable  sect,  their  naked  and 
comfortless  system  was  at  variance  with  the  faith  of  the  nation, 
founded  upon  the  promises  of  God,  and  was  regarded  with  detesta- 
tion by  the  devout  and  sober  minded  part  of  the  community.  AVith 
the  greater  part  even  of  the  orthodox  Jews,  this  hope  was  nothing 
more  than  a  speculative  opinion  ;  but  the  life  of  Paul  was  an  illus- 
tration of  its  practical  effects.  "  And  herein  do  I  exercise  myself, 
to  have  always  a  conscience  void  of  offence  toward  God,  and  toward 
men."  In  the  view  of  the  retribution  which  will  take  place  at  the 
resurrection  of  the  just  and  the  unjust,  it  was  the  constant  study  of 
the  Apostle,  to  act  such  a  part,  that  his  conscience  should  bear  testi- 
mony in  his  favour,  and  anticipate  the  approbation  of  his  judge. 
Whatever  opinion,  therefore,  Felix  might  entertain  of  the  grounds 
of  his  hope,  he  could  not  condemn  him  for  adopting  a  principle, 
which  exerted  so  salutary  an  influence  upon  his  conduct.  A  hea- 
then might  deem  it  a  delusion  ;  but  it  was  a  pardonable  one,  since 
it  was  favourable  to  the  practice  of  virtue. 

To  the  last  charge  of  profaning  the  temple  he  answers  in  the 
following  words.     "  Now  after  many  years,  I  came  to  bring  alms 


LECTURE    XXVII. CHAPTER   XXIV. 


to  my  nation,  and  offerings.  Whereupon  certain  Jews  from  Asia 
found  me  purified  in  the  temple,  neither  with  multitude,  nor  with 
tumult :  who  ought  to  have  been  here  before  thee,  and  object,  if 
they  had  ought  against  me."  He  did  not  return  to  Jerusalem,  after 
a  long  absence,  for  the  purposes  of  sedition  or  impiety,  but  on  an 
errand  of  charity,  to  bring  alms  to  his  countrymen,  or  those  contri- 
butions which  he  had  collected  for  the  relief  of  the  poor.  So  far 
was  he  from  showing  any  disrespect  to  the  temple,  that  having 
joined  with  some  others  in  a  religious  vow,  and  purified  himself 
according  to  the  law,  he  went  into  it  to  oflfer  the  customary  sacri- 
fices. During  the  time  which  he  spent  in  it,  he  was  guilty  of  no 
disorder,  and  did  nothing  inconsistent  with  the  sacred  nature  of  the 
place.  Those  who  saw  him  there,  could  not  justly  charge  him 
with  any  offence  ;  Paul  complains  that  they  were  not  present  to  be 
confronted  with  him,  that  he  might  have  an  opportunity  to  estab- 
lish his  innocence.  At  the  same  time,  he  boldly  challenges  those 
who  were  present,  the  high-priest  and  the  elders,  to  point  out  any 
fault  in  his  conduct,  when  he  appeared  before  the  council,  "  except 
this  one  voice,  that  he  cried  standing  among  them.  Touching  the 
resurrection  of  the  dead,  I  am  called  in  question  by  you  this  day." 
To  this  declaration  of  his  faith,  they  could  not  reasonably  object. 
The  Pharisees  believed  the  resurrection  of  the  body :  and  the  Sad- 
ducees  must  have  allowed,  that  Paul  had  the  same  liberty  to  assert, 
which  they  had  to  deny,  it. 

Such  is  the  defence  which  the  Apostle  made  for  himself,  simple, 
distinct,  dignified,  and  in  ever}''  part  of  it,  strictly  conformable  to 
truth.  We  may  remark  the  courage  which  he  displayed,  when 
standing  alone  before  his  accusers  and  his  judge  ;  his  calmness  in 
replying  to  misrepresentation  and  falsehood  ;  and  the  confidence 
with  which  he  maintained  his  innocence.  Instead  of  shrinking 
from  an  investigation  of  his  conduct,  he  claimed  it  as  his  right. 

Fehx  resolved  to  delay  giving  judgment,  till  Lysias,  the  chief 
captain  should  arrive,  from  whom  he  expected  a  full  and  impartial 
account  of  the  matter.  It  is  remarked  by  Luke,  "  that  he  had  more 
perfect  knowledge  of  that  way ;"  or  that  in  consequence  of  having 
lived  several  years  in  Judea,  he  was  acquainted  with  the  history 
and  doctrines  of  the  Christian  religion.  He  probably  considered  it 
as  a  harmless  superstition,  and  suspecting,  perhaps,  that  this  pro- 
secution had  originated  in  bigotry,  he  was  not  disposed  to  give 
implicit  credit  to  the  accusations  of  the  Jews.  He  could  not,  how- 
47 


370  LECTURE   XXVII. — CHAPTER  XXIV. 

ever,  dismiss  Paul  from  his  tribunal,  because  he  had  yet  heard 
only  strong  assertions  of  his  guilt,  on  the  one  hand,  and  of  his 
innocence,  on  the  other  ;  but  he  ordered  him  to  be  treated  with 
kindness,  and  allowed  him  as  much  liberty  as  a  prisoner  could 
enjoy. 

The  knowledge  of  the  new  religion  which  the  governor,  who 
seems  to  have  been  no  careless  spectator  of  what  was  passing 
around  him,  had  already  acquired,  excited  his  curiosity  to  hear  an 
accurate  detail  of  its  principles  from  Paul,  who  was  one  of  its  most 
eminent  teachers.  "  And  after  certain  days,  when  Felix  came  with 
his  wife  Drusilla,  which  was  a  Jewess,  he  sent  for  Paul,  and  heard 
him  concerning  the  faith  in  Christ."  Drusilla  was  the  daughter 
of  the  Herod  whose  tragical  end  is  related  in  the  twelfth  chapter  of 
this  book.  (She  was  first  married  to  Azizus  king  of  Emesenes,  who 
had  consented  for  her  sake  to  embrace  the  Jewish  religion ;  but  not 
long  after  she  deserted  him,  and  was  married  a  second  time  to 
Felix,  who  had  seduced  her  affections.  Her  conduct  gave  great 
and  just  offence  to  the  Jews,  v\^ho  detested  her  as  an  adulteress, 
and  a  traitress  to  her  religion,  which  condemned  her  for  entering 
into  this  relation  with  a  Gentile.*  Such  were  the  persons  before 
whom  Paul  was  summoned  to  give  an  account  of  the  Christian  doc- 
trine ;  and  when  we  recollect  what  has  been  already  said  with 
respect  to  the  unjust  and  oppressive  administration  of  Felix,  we  shall 
perceive  his  reason  for  selecting  the  topics,  upon  which  he  discoursed 
in  their  presence. 

Paul  having  been  requested  by  Felix  to  explain  "  the  faith  in 
Christ,"  willingly  embraced  this  opportunity  to  give  a  summary 
account  of  the  doctrines  and  institutions  of  his  religion.  To  preach 
Christ  "as  the  power  of  God  unto  salvation  to  every  one  that  be- 
lieveth,  to  the  Jew  first,  and  also  to  the  Greek,"  was  his  favourite 
employment.  He  was  not  ashamed  of  this  subject,  however  strange 
and  foolish  it  might  seem  to  men  whose  minds  were  preoccupied 
by  the  maxims  of  a  vain  philosophy,  and  the  tenets  of  a  corrupt 
theology.  His  heart  warmed  with  love  and  gratitude  to  the  Saviour, 
rendered  his  tongue  eloquent  in  commending  him  to  the  world. 
But,  Paul  was  too  wise  and  too  faithful  a  preacher,  to  suppress  any 
part  of  the  truth,  when  circumstances  required  him  to  pubhsh  it. 
He  adapted  his  discourses  not  to  the  taste,  but  to  the  character  and 


Joseph.  Antiq.  lib.  xx.  cap.  5. 


LECTURE    XXVII. CHAPTER.    XXIV.  371 

situation  of  his  hearers.  Reflecting  that  he  now  stood  before  two 
persons  of  i)rofligate  manners,  to  whom  the  doctrine  of  salvation 
would  be  uninteresting,  unless  their  consciences  were  alarmed,  he 
entered  upon  an  illustration  of  those  duties,  in  which  they  were 
chiefly  deficient,  and  announced  the  awful  sanction,  by  which 
Christianity  confirms  them. 

A  courtly  preacher,  when  addressing  such  auditors,  would  have 
contented  himself  with  representing  the  gospel  as  a  new  theory  of 
religious  opinions,  and  with  a  vague  declamation  upon  virtue  and 
vice,  more  calculated  to  amuse  than  to  reform.  Paul,  dismissing 
the  arts  of  accommodation,  as,  in  the  present  case,  inconsistent  with 
the  fidelity  which  he  OAved  to  God  and  to  the  souls  of  men,  selected 
a  subject,  which,  although  not  grateful  to  the  feelings,  through  the 
divine  blessing,  would  be  profitable.  He  reasoned  on  justice  and 
temperance  in  the  presence  of  Felix,  who  openly  lived  in  the  neglect 
of  those  virtues.  He  held  up  a  faithful  mirror  before  him,  which 
exhibited  his  features  in  all  their  deformity.  A  lecture  on  justice 
and  temperance  was  a  direct  reproof  of  the  man,  who  had  often 
abused  his  power  to  oppress  those  whom  he  ought  to  have  protected, 
and  who  in  order  to  gratify  his  sensual  appetites,  had  invaded 
the  most  sacred  domestic  rights,  and  broken  the  dearest  bonds  of 
society. 

It  is  possible  to  declaim  against  vice  in  terms  so  soft  and  gentle, 
that  our  words,  like  pointless  arrows,  shall  not  penetrate  the  con- 
science. It  may  be  represented  as  a  failing  or  impropriety,  which 
a  regard  to  decorum  requires  us  to  correct,  and  as  productive  of  such 
consequences  to  our  reputation,  our  health,  our  worldly  interest,  and 
our  domestic  comfort,  as  it  will  be  prudent  to  avoid.  Paul  thun- 
dered against  it  with  the  honest  indignation  of  a  virtuous  mind,  and 
with  the  authority  of  a  messenger  from  God,  commissioned  to  de- 
nounce the  punishment  w^hich  awaits  the  guilty  and  impenitent. 
To  Felix  and  Drusilla,  to  whom  also  a  part  of  his  discourse  was 
directed,  he  gave  warning  of  the  judgment  to  come,  at  which  the 
great  and  the  small,  without  distinction  of  persons,  shall  appear 
before  God,  and  be  recompensed  according  to  their  deeds.  The 
principles  of  morality  are  exposed,  without  defence,  to  the  inroads 
of  our  impetuous  passions,  if  they  are  not  exhibited  in  connexion 
with  a  future  retribution.  A  perception  of  the  beauty  of  virtue  and 
the  ueformity  of  vice,  which  has  been  represented  as  sufficient  to 
excite  us  to  our  duty,  and  to  guard  our  hearts  against  temptation, 


372  LECTURE  XXVII. CHAPTER  XXI T. 

is  a  romantic  theory,  founded  in  ignorance  of  human  nature,  and 
inattention  to  experience.  The  moral  sense,  of  which  philosophers 
talk,  can  mean  nothing  but  conscience  ;  and,  without  a  reference 
to  a  higher  tribunal,  conscience  has  no  authority.  It  is  only  by 
powerful  appeals  to  our  hopes  and  fears,  that  the  heart  will  be  in- 
terested, and  the  sinner,  fascinated  by  the  syren  song  of  pleasure, 
and  hastening  to  seize  forbidden  joys,  will  be  rescued  from  the 
illusions  of  sense,  and  induced  to  abandon  his  purpose.  The  doc- 
trine of  a  judgment  to  come  gives  a  force  to  the  commands  of  re- 
ligion, which  the  boldest  shmers  have  found  themselves  unable  to 
resist. 

The  power  of  the  word  of  God  appeared  in  the  impression  which 
it  made  upon  Felix.  "  As  Paul  reasoned  of  righteousness,  temper- 
ance, and  judgment  to  come,  he  trembled."  Conscience  reminded 
him  of  his  crimes  against  the  laws  of  God  and  man,  and  summoned 
him  to  a  more  awful  tribunal  than  that  of  the  Roman  emperor. 
What  a  surprising  spectacle  is  now  presented  to  us  !  The  Apostle, 
w^hose  liberty  and  life  depended  upon  the  will  of  Felix,  dares  to 
address  him  in  the  language  of  truth,  without  being  deterred 
by  the  thought,  that  so  wicked  a  man  was  more  likely  to  be  of- 
fended than  reformed.  Felix  sitting  as  his  judge,  surrounded  with 
his  guards,  and  invested  with  supreme  power  in  the  province  of 
Judea,  trembles  at  the  words  of  a  poor  unfriended  prisoner.  They 
have  exchaiiged  situations.  Fehx  is  the  criminal,  arraigned  and 
convicted ;  and  Paul  is  the  judge,  or  rather  the  accredited  deputy 
of  the  Sovereign  Judge  of  heaven  and  earth. 

But,  although  Fehx  felt  a  momentary  conviction  of  guilt,  his 
heart  was  not  changed.  Truth  was  an  unexpected  and  unwel- 
come vioitant,  whose  presence  troubled  him,  and  interrupted  those 
pleasures  to  which  he  was  still  attached  ;  and  he  made  haste,  there- 
fore, to  dismiss  it.  "  Felix  trembled,  and  answered,  Go  thy  way 
for  this  time  ;  when  I  have  a  convenient  season,  I  will  call  for  thee." 
What !  was  any  other  business  more  urgent  than  the  reformation 
of  his  conduct,  or  more  important  than  the  salvation  of  his  soul ! 
The  governor  would  have  found  leisure  to  listen  to  Paul,  if  he  had 
relished  his  doctrine,  and  been  as  deeply  affected  as  the  jailor  of 
Philippi,  who  exclaimed,  "  What  must  I  do  to  be  saved  ?"  but  an 
hour,  or  a  minute,  appears  too  long,  when  we  are  compelled  to 
hear  those  practices  exposed  and  condemned,  which  we  cannot 
justify,  and  are  resolved  not  to  forsake. 


LECTURE  XXVn. — CHAPTER  XXIV.  "  373 

We  do  not  find  that  a  convenient  season  ever  occurred  to  Felix, 
for  hearing  Paul  on  the  same  subject.  The  governor,  indeed,  sent 
often  for  him ;  but  he  confined  him,  v^^e  may  presume,  to  general 
topics,  and  cautiously  avoided  the  repetition  of  those  truths,  which 
had  given  him  so  much  uneasiness.  He  was  a  base,  unprincipled 
man.  Convinced  of  the  innocence  of  Paul,  he  retained  him  in 
custody,  expecting  that  his  friends  would  purchase  his  liberty  with 
money.  Felix  would  not  do  justice  without  a  bribe.  As  a  bribe 
was  never  offered,  Paul  remained  in  prison,  till  Felix  was  recalled, 
when  he  left  him  in  bonds,  to  please  the  Jews  ;  trusting,  that  by 
this  instance  of  attention  to  their  wishes,  they  should  be  so  much 
gratified,  as  to  forgive  the  crimes  of  his  administration.  In  this 
hope,  however,  he  was  disappointed,  for  soon  after  his  return,  the 
chief  men  of  the  nation  followed  him  to  Rome  with  their  complaints , 
and  he  narrowly  escaped  the  just  punishment  of  the  wrongs  with 
which  he  had  afilicted  Judea,  by  the  intercession  of  his  brother,  who 
was,  at  that  time,  in  favour  with  the  emperor. 

From  the  history  of  what  passed  between  Felix  and  Paul, 
when  the  latter  reasoned  before  him  concerning  righteousness, 
temperance,  and  judgment  to  come,  we  may  draw  the  following 
instructions. 

First,  We  conceive  what  power  the  word  of  God  can  exert  upon  > 
the  conscience.  There  is,  indeed,  no  greater  virtue  in  the  terms 
in  which  his  will  is  expressed,  than  in  those  of  ordinary  language, 
nor  can  the  sound  of  them,  like  the  pretended  incantations  of 
magic,  produce  any  mysterious  effect  upon  the  hearers.  The  letter 
is  dead  ;  it  is  the  Spirit  who  gives  Ufe.  When  the  secret  influence 
of  its  Author  accompanies  the  simple  words  in  which  it  is  delivered, 
the  impression  made  upon  the  mind  is  more  wonderful  than  human 
eloquence  was  ever  able  to  effect.  Felix  might  have  been  quite 
composed,  and  might  have  even  been  entertained,  by  the  elegant 
declamation  of  a  philosopher  against  vice  ;  but  when  a  plain  Apostle 
preaches,  without  a  nice  selection  of  terms,  and  without  rhetorical 
ornaments,  the  governor  trembles.  He  sees,  or  seems  to  see,  the 
God  of  justice  and  purity  seated  on  his  throne  of  judgment ;  he 
hears  a  voice  accusing  him  of  his  crimes,  and  demanding  his  pun- 
ishment. "  Is  not  my  word  like  as  a  fire  ?  saith  the  Lord ;  and 
hke  a  hammer  that  breaketh  the  rock  in  pieces  ?'  It  is  the  word 
of  Him,  who  can  impress  upon  the  soul  such  a  sense  of  his  majesty 


374  LECTURE  XXVII. CHAPTER  XXIV. 

and  holiness,  as  shall  disturb  and  terrify  it  amidst  the  most  pro- 
found security.  Its  efficacy,  however,  does  not  arise  solely  from  the 
momentous  and  awful  nature  of  its  doctrines,  but  from  the  divine 
power  which  accompanies  it,  and  operates,  not  blindly  and  neces- 
sarily, but  under  the  direction  of  sovereign  wisdom, 

I  remark,  therefore,  in  the  second  place,  that  those  to  whom  it  is 
addressed,  are  not  all  affected  by  it,  in  the  same  manner.  Felix 
trembled,  when  Paul  reasoned  of  righteousness,  temperance,  and 
judgment  to  come  ;  but  we  do  not  read  that  Drusilla  experienced 
a  similar  agitation.  She  seems  to  have  retained  the  utmost  com- 
posure, during  a  discourse  which  should  have  alarmed  her  as  well 
as  her  husband.  Perhaps,  she  supported  her  courage  by  the  thought, 
that  although  an  adulteress,  she  was  guilty  of  none  of  those  acts  of 
injustice  with  which  Felix  was  chargeable,  for  in  the  estimate  of 
some  persons,  a  less  degree  of  wickedness  is  positive  virtue  ;  per- 
haps, she  was  a  more  hardened  and  determined  sinner  than  he  ; 
perhaps,  being  a  Jewess,  she  contrived  to  persuade  herself,  that  as 
one  of  the  chosen  people,  she  should  find  favour  with  her  Maker, 
notwithstanding  the  disorders  of  her  life.  It  is  impossible  to  enu- 
merate or  to  conceive  the  various  methods,  by  which  sinners  fortify 
themselves  against  the  influence  of  the  word  of  God.  Their  suc- 
cess in  the  art  of  deceiving  themselves  is  manifest,  from  their  indif- 
ference to  the  most  solemn  and  momentous  truths.  While  one 
man  startles  at  his  danger,  and  makes  haste  to  escape  from  it, 
another  hears  the  doctrines  by  which  he  is  awakened,  with  con- 
summate listlessness.  Salvation  is  equally  necessary  to  all,  but  few 
seek  it  with  earnestness.  "  Many  say,  Peace  and  safety,  although 
sudden  destruction  is  coming  upon  them,  as  travail  upon  a  woman 
with  child  ;  and  they  shall  not  escape." 

In  the  third  place,  impressions  arid  emotions,  which  seemed  to 
prognosticate  conversion,  frequently  pass  away,  without  producing 
any  lasting  effect.  Who  would  not  have  augured  good  from  the 
fears  of  Felix  ?  But  the  fit  of  terror  was  transient ;  he  exerted  him- 
self to  put  a  stop  to  it,  by  dismissing  the  preacher ;  and  he  immedi- 
ately returned  to  his  former  course  of  injustice  and  profligacy.  Often 
have  men  exclaimed,  in  a  moment  of  alarm,  What  must  we  do  to 
be  saved?  who  never  honestly  and  resolutely  engaged  in  the  work 
of  salvation.  Sinners  contrive  a  variety  of  expedients  to  recall  the 
hopes  which  had  fled  from  them,  and  again  please  themselves  with 
their  own  delusions.     Starting  up,  like  a  man  who  is  roused  from 


LECTURE    XXVII. — CHAPTER    XXIV.  375 

sleep  by  a  lOud  noise,  they  continue  awake  for  a  short  time,  and  are 
restless ;  but  they  gradually  sink  into  their  usual  state  of  insensi- 
bility. They  quiet  their  consciences,  perhaps,  witli  the  opiate  of 
pleasure.  Plunging  into  folly  and  dissipation,  they  forget  the  cause 
of  their  uneasiness  ;  and  turning  away  their  eyes  from  the  danger 
which  alarmed  them,  they  persuade  themselves  that  it  is  removed. 
Let  us  not  be  deceived  by  occasional  appearances  of  rehgion  in 
others,  or  in  ourselves.  Although  the  spring  should  open  with  a 
fair  promise  of  fruit,  yet  a  fatal  blast  may,  in  a  single  night,  disap- 
point our  expectations. 

Lastly,  Let  us  beware  of  trifling  with  the  word  of  God,  by  dis- 
missing it,  when  it  solicits  our  attention,  and  deferring  the  duty 
which  it  immediately  demands,  to  a  future  opportunity.  "  Go  thy 
way  for  this  time  ;  when  I  have  a  convenient  season,  I  will  call  for 
thee."  In  this  disrespectful  manner,  it  is  often  treated,  when  it  is 
pressing  upon  the  attention  of  men  the  concerns  of  their  souls,  and 
has  begun  to  exert  its  power  upon  their  consciences.  But,  they 
promise  to  themselves,  that  the  business  which  is  neglected  to-day, 
shall  be  attended  to  to-morrow.  It  is  a  promise  which  they  have  no 
serious  intention  to  perform  ;  for  if  they  were  sincerely  resolved  to 
engage  in  the  work  of  salvation,  they  would  presently  enter  upon 
it.  It  would  be  of  such  magnitude  in  their  eyes,  that  the  delay 
even  of  an  hour  would  seem  too  long.  They  would  dread  impedi 
ments,  which  the  progress  of  time  might  create ;  and  would  be 
urged  on  by  the  uncertainty  of  life,  the  unexpected  termination  of 
which  might  send  them  down  into  the  grave  with  their  resolutions 
unexecuted.  "  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy 
might ;  for  there  is  no  work,  nor  device,  nor  knowledge,  nor  wis-, 
dom,  in  the  grave  whither  thou  goest." 

Procrastinating  sinners,  why  is  the  present  not  a  convenient  sea- 
son ?  Do  you  expect,  that  as  you  advance  in  life,  your  hearts  will 
grow  softer,  and  the  influence  of  the  world  upon  them  will  decline  ? 
Ah  !  how  much  are  you  deceived  ?  The  result  will  be  totally  differ- 
ent ;  for  your  hearts  will  become  callous,  and  earthly  cares  will 
twist  themselves  more  closely  about  them.  Is  any  business  more 
interesting  than  the  well-being  of  your  souls,  which  are  far  more 
precious  than  ten  thousand  w^orlds,  and  through  your  neglect,  may 
be  lost  for  ever?  Are  you  at  this  moment  in  no  danger  of  eternal 
perdition  ?  Is  there  no  sentence  against  you  in  the  word  of  God, 
the  execution  of  which  is  deferred  only  by  his  patience,  upon  the 


376  LECTURE  XXVII. — CHAPTER  XXIV. 

continued  exercise  of  which  you  cannot  reckon  ?  Are  your  lives 
more  certain  now,  although  you  enjoy  all  the  vigour  of  youth,  than 
they  will  be  at  any  subsequent  stage  of  your  existence  ?  Alas ! 
that  men,  whose  eternal  fate  may  depend  upon  the  determination 
of  the  present  day,  and  to  whom  salvation  is  offered,  perhaps,  for 
the  last  time,  should  permit  themselves  to  be  imposed  upon  by  ar- 
guments, which  would  not  dissuade  them  from  immediate  atten- 
tion to  their  secular  interests,  and  which  are  so  evidently  fallacious, 
that  tliey  condemn  all  but  themselves,  who  allow  their  conduct  to 
be  influenced  by  them.  The  present  is  a  convenient  season  ;  other 
opportunities  may  be  less  favourable,  but  will  not  be  more  advanta- 
geous. Should  you  not  consider,  that  the  same  motives  from  which 
you  delay  till  to-morrow,  will  prevail  upon  you  to-morrow  to  delay 
till  the  riext  day  ;  and  that  you  may  go  on  in  this  course  of  guilt 
and  folly  till  life  is  exhausted,  and  death  has  set  its  inviolable  seal 
upon  your  doom  ?  Disregard  not  therefore,  the  voice  of  God,  nor 
say  to  him,  "  We  will  afterwards  hear  thee,"  lest  provoked  by  this 
insult,  which  would  excite  the  indignation  of  a  human  superior,  hf 
should  refuse  to  listen  to  your  prayers,  when  you  shall  call  upon 
him  in  the  day  of  distress.  Remember  his  awful  words,  which  are 
full  of  terror  to  every  careless  sinner.  "  Because  I  have  called,  and 
ye  refused,  I  have  stretched  out  my  hand,  and  no  man  regarded  ; 
but  ye  have  set  at  nought  my  counsel,  and  would  none  of  my  re- 
proof: I  also  will  laugh  at  your  calamity,  I  will  mock  when  your 
fear  cometh ;  when  your  fear  cometh  as  desolation,  and  your  de- 
struction Cometh  as  a  whirlwind  ;  when  distress  and  anguish  cometh 
upon  you.  Then  they  shall  call  upon  me,  but  I  will  not  answer ; 
they  seek  me  early,  but  they  shall  not  find  me :  for  that  they  hated 
knowledge  and  did  not  choose  the  fear  of  the  Lord.  They  would 
none  of  my  counsel ;  they  despised  all  my  reproof.  Therefore  shall 
they  eat  of  the  fruit  of  their  own  way,  and  be  filled  with  their  own 
devices." 


LECTURE    XXVIII 


PAUL  BEFORE  FESTUS  AND  AGRIPPA. 
Chap.  xxvi.   • 

Felix,  whose  character  and  conduct  were  reviewed  in  the  last 
Lecture,  was  one  of  those  in  whom  conscience  has  not  entirely  lost 
its  authority,  but  whose  sinful  habits  and  propensities  are  so  strong, 
as  to  counteract  the  force  of  its  commands.  He  was  convinced 
that  Paul  was  innocent  of  the  crimes  laid  to  his  charge,  and  was, 
therefore,  bound  in  justice  to  set  him  immediately  at  liberty.  But 
he  retained  him  in  bonds  from  a  motive  of  avarice ;  and  when  he 
was  recalled  from  the  government  of  Judea,  he  left  him  in  prison, 
in  the  hope  that  by  this  instance  of  complaisance  to  the  Jews,  he 
should  prevent  them  from  carrying  their  complaints  of  his  cruelty 
and  extortion  to  the  emperor. 

Felix  was  succeeded  by  Festus,  who  a  few  days  after  his  arrival 
in  the  province,  went  up  from  Cesarea  to  Jerusalem.  The  hatred 
of  the  chief  priests  and  rulers  against  Paul  was  implacable.  Time 
had  not  abated  its  violence,  nor  had  his  sufferings  during  an  im- 
prisonment for  at  least  two  years,  inclined  them  to  relax  the  sever- 
ity of  their  measures.  Hence,  they  now  endeavoured  to  persuade 
Festus  to  send  for  him  to  Jerusalem,  that  he  might  there  undergo 
a  trial ;  under  this  apparently  reasonable  and  harmless  request, 
concealing  a  most  nefarious  design.  During  the  long  interval 
which  had  elapsed  since  they  resolved  upon  the  assassination  of 
Paul,  they  had  not  repented  of  their  purpose.'  Often,  we  may  be- 
Ueve,  it  had  been  the  subject  of  reflection  and  conversation  in  their 
confidential  meetings  ;  but  the  only  sentiment  which  ever  arose  in 
their  minds  was  regret  that  they  had  been  prevented  from  accom- 
plisliing  it.  A  false  zeal  for  God  had  perverted  their  moral  judg- 
ment and  feelings.     Religion,  misunderstood,  and  corrupted  by  the 

48 


378  LECTURE   XXVIII. CHAPTER   XXVI. 

influence  of  human  passions,  justified,  in  their  eyes,  one  of  the 
most  atrocious  deeds  of  injustice  and  cruelty.  In  cases  of  this 
nature,  no  remedy  can  be  expected  from  conscience,  which  some- 
times arrests  the  wicked  man  in  his  career,  because  it  is  preoccupied 
by  an  erroneous  idea  of  duty,  and  prescribes,  in  the  name  of  God, 
actions  which  it  ought,  in  the  most  exphcit  manner,  to  condemn. 
The  chief  priests  and  elders  had  concerted,  that  Paul  should  be 
murdered  in  the  way ;  and  they  might  have  accomplished  their  de- 
sign Avithout  detection,  because  the  country  was  infested  with  bands 
of  robbers  and  lawless  persons,  to  whom  the  guilty  deed  would  have 
been  imputed. 

With  this  request  Festus  refused  to  comply ;  and  the  enemies  of 
Paul  were  obliged  to  repair  to  Cesarea,  where  he  successfully  de- 
fended himself  against  their  accusations.  As  the  governor,  how- 
ever, in  consequence  of  fresh  solicitations,  or  with  a  view  to  concili- 
ate the  favour  of  the  Jews,  at  the  commencement  of  his  administra?- 
tion,  now  discovered  an  inchnation  to  transfer  the  judgment  of  the 
cause  to  Jerusalem,  the  Apostle  found  it  necessary  to  appeal  to  Cesar. 
This  appeal  to  a  foreign  judge  was  not  made  with  a  view  to  reflect 
upon  the  laws  of  his  country  as  insufficient  for  the  security  of  inno- 
cence, but  from  his  certain  knowledge,  that  he  had  no  justice  to 
expect  from  the  partial  and  hostile  tribunal  of  the  Sanhedrim.  As 
a  Roman  citizen,  he  had  a  right  to  claim  the  protection  of  the  Ro- 
man laws  ;  and  it  was  the  privilege  of  a  citizen,  to  carry  his  cause 
from  an  inferior  judicatory  to  tbe  emperor  himself,  not  only  when  a 
sentence,  by  which  he  deemed  himself  aggrieved,  had  been  pro- 
nounced, but  at  the  commencement,  or  at  any  stage  of  the  process. 
This  expedient  was  calculated  to  secure  an  impartial  execution  of 
the  laws.  It  was  a  check  upon  those  magistrates  of  cities,  and 
governers  of  provinces,  who  were  disposed  to  abuse  their  power ; 
and  it  afforded  an  accused  person  the  benefit  of  a  second  trial, 
before  a  court  where  the  partialities  and  prejudices  arising  from 
local  circumstances,  which  frequently  obstruct  the  course  of  justice, 
would  not  operate  to  his  disadvantage.  Paul  expected  fairer  treat- 
ment from  a  heathen  emperor  than  froiTi  the  supreme  council  of  the 
Jews  ;  and  was  willing  to  submit  his  ca  jse  rather  to  Nero  than  to 
the  high  priest. 

By  the  appeal  to  Cesar,  tbe  proceedings  were  stopped  ;  and  the 
Apostle  was  remanded  to  prison,  till  an  opportunity  should  occur 
of  sending  him  to  Rome.     In  the  mean  time,  Agrippa  and  his  sister 


lei:ture  XXVIII. — chapter  xxvi.      y^  379 

Beniice  came  to  Cesarea  on  a  visit  to  Festus.  Their  father  was 
the  Herod,  who  killed  James,  the  brother  of  John,  with  the  sword, 
and  died,  as  this  historian  relates,  by  the  judgment  of  God.  At 
the  death  of  his  father,  Agrippa  was  too  young  to  succeed  him  in 
the  throne  ;  but  he  received  from  the  emperor  Claudius  the  king- 
dom of  Chalcisj  which  was  afterwards  exchanged  for  other  do- 
minions. Bernice  was  first  married  to  her  uncle  Herod,  king  of 
Chalcis,  and  after  his  decease,  to  Polemon,  king  of  Cilicia,  with 
whom  her  connexion  was  not  of  long  continuance  ;  for  she  soon 
returned  to  her  brother,  and  was  now  living  with  him,  under  sus- 
picion of  an  unlawful  familiarity  between  them.*  Festus  having 
mentioned  the  case  of  Paul  to  Agrippa,  the  king  expressed  a  desire 
to  hear  him.  His  curiosity  would  be  gratified  by  seeing  a  man 
who  had  rendered  himself  so  remarkable,  first  by  his  zeal  for 
Judaism,  and  afterwards  by  his  conversion  to  Christianity,  and 
by  receiving  from  him  a  true  and  particular  account  of  the  new 
religion,  which  was  the  subject  of  so  much  conversation  and  dis- 
cussion. 

When  the  court  was  assembled,  Paul  having  been  permitted  to 
speak  for  himself,  began  by  expressing  his  happiness  in  being 
called  to  plead  his  cause,  before  so  competent  a  judge  as  Agrippa. 
He  does  not,  indeed,  insinuate,  that  he  expected  him  to  be  more 
candid  than  Festus,  nor  does  it  appear,  that  the  governor  enter- 
tained any  prejudice  against  him,  and  was  disposed  to  favour  his 
accusers.  But,  Agrippa,  who  had  been  educated  in  the  knowledge 
of  the  law  of  Moses,  and  of  the  Avritings  of  the  Prophets,  was 
better  qualified  to  decide  upon  the  merits  of  the  question  than  Festus, 
who  had  lately  come  into  Judea,  and  was  not  acquainted  with  its 
religion  and  customs.  "  I  think  myself  happy,  king  Agrippa,  be- 
cause I  shall  answer  for  myself  this  day  before  thee,  touching  all 
the  things  whereof  I  am  accused  of  the  Jews  ;  especially  because 
I  know  thee  to  be  expert  in  all  customs  and  questions  which  are 
among  the  Jews."  The  man  who  addresses  an  audience,  to  whom 
the  subject  of  discourse  is  new,  and  who  are  ignorant  of  the  prin- 
ciples, without  which  it  cannot  be  understood,  is  placed  in  disad- 
vantageous circumstances.  When  delivering  the  most  important 
truths,  he  may  seem  to  utter  crude  fancies,  and  the  reveries  of  a 
disordered  brain.     Festus  thought  Paul  mad.  when  he  was  stating 

♦  Joseph.  Antiq.  lib.  xx.  cap.  5. 


380  LECTURE    XXVIII. CHAPTER   XXVI, 

some  of  the  great  doctrines  and  facts  of  Christianity.  But,  in  the  pre- 
sence of  Agrippa,  the  Apostle  could  illustrate  the  harmony  between 
the  gospel  and  the  law,  with  the  hope  of  producing  conviction,  or 
at  least  of  proving  that  the  new  religion  was  not  so  irrational  and 
impious,  as  its  malignant  enemies  represented  it.  Accordingly,  the 
king  acknowledged  that  the  arguments  had  made  a  favourable  im- 
pression upon  his  mind. 

'  After  this  introduction,  Paul  proceeds  to  give  an  account  of  hun- 
self  prior  to  his  conversion,  in  order  to  pave  the  way  for  the  relation 
of  that  event.  '  "  My  manner  of  life  from  my  youth,  which  was  at 
the  first  among  mine  own  nation  at  Jerusalem,  know  all  the  Jews 
which  knew  me  from  the  beginning,  (if  they  would  testify,)  that 
after  the  most  straightest  sect  of  our  religion  I  lived  a  Pharisee." 
The  Jews  were  divided  into  several  sects,  differing  widely  in  their 
sentiments  and  practices,  although  they  were  united  in  the  same 
religious  fellowship.  Of  all  those  sects  the  Pharisees  were  the 
strictest.  Professing  a  sacred  reverence  for  the  law,  they  were 
scrupulously  punctual  in  observing  the  ceremonial  duties  which  it 
enjoined,  and  the  traditions  of  the  elders,  in  which  religion  was 
supposed  chiefly  to  consist.  Josephus  informs  us,  that  they  were 
accounted  njore  pious  than  others,  and  more  exact  in  the  interpre- 
tation of  the  laws.  I  To  this  sect  Paul  was  attached  in  the  preced- 
ing part  of  his  life.  He  adopted  its  peculiar  tenets,  rigidly  con- 
formed to  its  institutions,  so  that  "touching  the  righteousness 
which  was  in  the  law,  he  was  blameless,"  and  imbibed  the  ve- 
hement zeal,  which  distinguished  the  Pharisees,  and  usually 
characterises  those  sects,  which  affect  pre-eminence  in  orthodoxy 
and  purity. 

His  connexion  with  the  Pharisees  he  had  now  renounced,  as 
well  as  some  of  their  tenets,  which  were  contrary  to  the  Christian 
faith  ;  but  he  retained  such  of  them  as  were  agreeable  to  Scripture. 
For  why  did  he  now  stand  a  prisoner  at  the  tribunal  of  Festus  7 
Had  he  committed  any  crime  against  the  state,  or  was  he  guilty  of 
any  offence  against  religion  ?  No  ;  he  was  persecuted  by  his  coun- 
trymen, for  his  steadfast  adherence  to  the  promises  of  God,  which 
they  also  professed  to  believe.  "  And  now  I  stand,  and  am  judged 
for  the  hope  of  the  promise  made  of  God,  unto  our  fathers  :  unto 
which  promise  our  twelve  tribes,  constantly  serving  God  day  and 
night,  hope  to  come  ;  for  which  hope's  sake,  king  Agrippa,  I  am 
accused  of  the  Jews."      The  promise  made  to  the  fathers  is  the 


LECTURE    XXVill. — CHAPTER    XXVI.  381 

promise  of  the  Messiah,  or,  as  some  suppose,  that  of  the  resurrection 
of  the  body  to  eternal  Hfe.  Paul,  however,  was  not  blamed  for 
simply  teaching  the  resurrection  of  the  dead,  which  was  expected 
by  all  the  Jews,  with  the  exception  of  the  Sadducees,  but  for  as- 
serting that  it  would  be  affected  by  the  agency  of  Jesus  of  Naza- 
reth, and  that  God  had  given  an  example  and  earnest  of  it,  by 
restoring  him  to  life.  The  subject  of  dispute,  between  him  and  his 
adversaries  was  confined  to  the  ground  of  our  hope  ;  and  in  this 
discussion  the  truth  of  Christianity  was  involved. 

If  the  question  which  follows,  be  considered  as  addressed  to 
Agrippa,  it  is  not  easy  to  perceive  the  propriety  of  it.  "  Why  should 
it  be  thought  a  thing  incredible  with  you,  that  God  should  raise  the 
dead  ?"  The  resurrection  of  the  dead  was  not  deemed  incredible 
by  the  Jews,  in  whose  Scriptures  it  is  expressly  taught,  and  who 
entertained  such  conceptions  of  the  power  of  God,  as  removed  the 
difficulties  with  which  it  seems  to  be  encumbered.  /  They  did  not 
disbelieve  the  resurrection  of  our  Saviour,  because  they  judged 
it  to  be  impassible,  but  because  they  counted  him  an  jmpostorj^  in 
whose  favour  it  was  absurd  and  blasphemous  to  suppose  God  to 
have  exerted  his  miraculous  power.  )il  consider  the  question,  there- 
fore, as  addressed  to  the  Gentile  mrt  of  the  audience,  to  whom  the 
resurrection  did  seem  incredible.  /As  it  was  a  doctrine  of  great  im- 
portance in  the  Christian  system,  Paul  was  careful  in  this  stage  of 
his  discourse,  to  obviate  an  objection  against  it,  which  arises  from 
the  complete  destruction  of  the  body  in  the  grave.  How  can  it  be 
beheved  that  its  parts,  which  are  separated,  decomposed,  and  in  ap- 
pearance annihilated,  shall  be  collected  together,  and  arranged  in 
their  original  order  ;  and  that  it  shall  live  again,  after  an  interval 
of  hundreds  or  thousands  of  years  ?  He  reminds  the  Gentiles  that, 
however  strange  it  may  seem,  the  event  ceases  to  be  improbable, 
as  soon  as  we  reflect  upon  the  agent,  to  whose  power  no  limits  can 
be  assigned.  '  /He  who  created  the  body  of  man,  is  undoutedly  able 
to  restore  it,  after  it  had  been  blended  with  its  native  elements,  i  No- 
thing which  may  be  done,  is  impossible  to  omnipotence  ;  no  effect, 
how  much  soever  it  may  surpass  the  common  operations  of  nature, 
should  be  acounted  too  wonderful  to  be  believed,  when  God  has 
declared  his  intention  to  produce  it. }  "  Ye  do  err, "  said  our  Lord 
to  the  Sadducees,  not  knowing  the  Scriptures,  nor  the  power  of 
God. " 

Paul  returns  to  his  own  history.     While  he  Uved  a  Pharisee,  he 


382  LECTURE   XXVIII. CHAPTER  XXVI. 

had  conceived  an  implacable  hatred  against  Jesus  Christ,  which 
was  displayed  in  many  acts  of  violence  and  cruelty,  of  which  his 
disciples  were  the  objects.  He  dragged  them  to  prison,  consented 
to  their  death,  scourged  them  in  the  synagogues,  in  which  the  Jews 
Avere  wont  to  inflict  corporal  punishment  upon  offenders  against 
religion,  compelled  them  to  blaspheme,  or  made  every  effort  to  force 
them  to  deny  Christ,  and,  perhaps,  in  some  instances,  succeeded 
through  the  frailty  of  the  sufferers,  and  in  the  excess  of  his  rage, 
pursued  them  to  strange  cities,  to  which  they  had  fled  for  safety. 
In  persecuting  the  Church,  Paul  acted  from  conscience.  He  never 
doubted  that  Jesus  was  an  impostor,  and  consequently,  that  the 
means  which  he  employed  to  check  the  progress  of  his  religion, 
were  acceptable  to  God.  "I  verily  thought  with  myself,  that  I 
ought  to  do  many  things  contrary  to  the  name  of  Jesus  of  Naza- 
reth." We  learn,  by  the  way,  that  the  standard  of  our  duty  is  not 
conscience,  which  sometimes  calls  good  evil,  and  evil  good,  but  the 
perfect  and  unchangeable  law  of  God  ;  and  that  it  will  not  be  a 
sufficient  apology  for  our  errors  of  practice,  that  we  can  plead  its 
dictates,  because  there  is  a  higher  authority,  by  which  its  commands 
are  controlled.  We  perceive,  too,  that  sincerity,  of  which  some  men 
speak,  as  if  it  were  the  only  virtue,  or  as  if  it  would  atone  for  almost 
every  mistake,  is  of  no  value,  unless  we  be  sincere  in  what  is  right. 
No  man  was  ever  more  sincere,  or  more  fully  convinced  of  the  law- 
fulness of  his  proceedings  than  Paul,  when  he  persecuted  the  disci- 
ples of  Christ ;  but  notwithstanding  this  persuasion,  he  afterwards 
reflected  upon  his  conduct  with  shame  and  detestation,  and  pro- 
nounced himself  to  be  the  chief  of  sinners.  We  may  farther  see  the 
difference  between  false  and  true  zeal.  False  zeal  is  a  hateful 
compound  of  pride,  passion,  and  injustice.  It  seeks  the  injury  and 
destruction  of  those  against  whom  it  is  directed,  and,  like  a  torrent, 
sweeps  away  every  thing  before  it.  The  man  of  enlightened  zeal, 
entertains  a  much  stronger  hatred  of  sin  than  the  false  zealot,  and 
opposes  it  with  honest  indignation  ;  but  he  pities  the  sinner,  is  de- 
sirous to  reclaim  him,  and  is  far  from  thinking,  that  to  torture  his 
body  is  the  best  expedient  for  saving  his  soul.  Saul,  the  persecutor, 
is  not,  surely,  a  pattern  to  Christians,  although  many  of  them  have 
found  it  more  congenial  to  their  proud  and  impatient  temper,  to  imi- 
tate his  furious  zeal  against  the  gospel,  than  to  comply  with  the  ex- 
hortation delivered  by  him,  in  the  character  of  an  Apostle,  "in 


LECTURE    XXVllI. CHAPTER   XXVI.  383 

meekness  to  instruct  those  that  oppose  themselves,  if  God  peiadven- 
ture  will  give  them  repentance.to  the  acknowledging  of  the  truth." 

Paul  proceeds  to  account  for  liis  subsequent  conduct,  in  endea- 
vouring to  propagate  the  religion  which  he  had  laboured  to  destroy. 
"Whereupon  as  I  went  to  Damascus,  with  authority  and  commis- 
sion from  the  chief  priests,  at  mid-day,  O  king,  I  saw, in  the  way  a 
light  from  heaven,  above  the  brightness  of  the  sun,  shining  round 
about  me,  and  them  that  journeyed  with  me.  And,  when  we  were 
all  fallen  to  the  earth,  I  heard  a  voice  speaking  unto  me,  and  say- 
ing in  the  Hebrew  tongue,  Saul,  Saul,  why  persecutest  thou  me  ? 
It  is  hard  for  thee  to  kick  against  the  pricks.  And  I  said,  who  art 
thou.  Lord  ?  And  he  said,  I  am  Jesus  whom  thou  persecutest." 
As  the  conversion  of  Paul  Avas  the  subject  of  a  former  Lecture,  it  is 
not  necessary  now  to  give  a  particular  illustration  of  it.*  Yet,  the 
repeated  references  to  it  in  his  speeches,  and  the  miraculous  manner 
in  which  it  was  accomplished,  will  justify  me  in  making  a  few  re- 
marks in  this  place,  upon  an  event,  from  which  many  important 
instructions  may  be  drawn. 

The  first  remark  relates  to  its  extraordinary  nature.  Paul  was 
not  brought  to  the  knowledge  of  the  truth,  by  the  ordinary  means, 
but  by  an  unusual,  and  what  we  may  strictly  call  a  miraculous, 
dispensation.  We  do  not  know  of  a  similar  interposition  in  favour 
of  any  other  person,  although  it  would,  perhaps,  be  presumptuous 
to  affirm,  that  God  has  never  again  stept  aside  from  his  established 
method,  for  the  salvation  of  a  sinner ;  but  we  are  certain,  that  it  is 
not  by  visions  and  voices  from  heaven,  that  men  are  commonly 
converted.  From  his  character  and  circumstances,  Paul  seems  to 
have  been  beyond  the  reach  of  the  ordinary  means.  Yet,  it  was 
not  properly  for  his  own  sake,  that  this  singular  plan  was  adopted, 
for  in  the  sight  of  God,  Saul  of  Tarsus  was  of  no  more  importance 
than  any  other  Jew,  but  to  make  his  conversion  at  once  a  striking 
proof  of  the  truth  of  Christianity,  and  an  illustrious  display  of  the 
sovereignty  of  divine  grace. 

I  remark,  in  the  second  place,  that  at  the  time  of  his  conversion. 
his  mind  was  in  a  state  highly  unfavourable  to  a  change.  Had  he 
been  a  man  of  loose  manners,  an  open  transgressor  of  the  law  of 
God,  his  conscience  might  have  been  easily  alarmed,  so  that  he 
should  have  willingly  listened  to  the  gospel,  proclaiming  pardon  to 

*  Lect.  xii. 


384  LECTURE    XXVIII. CHAPTER   XXVI. 

the  guilty.  But,  he  was  a  Pharisee,  elated  by  a  proud  confidence 
in  his  own  righteousness,  who  treated  the  humiliating  doctrine  of 
salvation  by  grace  with  contempt.  Had  he  been  a  calm  and  mode- 
rate man,  he  might  have  candidly  examined  the  evidence  in  favour 
of  Christianity,  and  have  been  convinced  by  it.  But,  his  prejudices 
were  strong  -^  they  were  wrought  up,  according  to  his  own  confes- 
sion, to  madness ;  and  agreeably  to  the  usual  process  of  the  pas- 
sions, his  hatred  of  the  gospel  became  the  more  virulent,  the  more 
it  was  indulged.  His  case  was  hopeless  Avithout  a  moral  miracle, 
analogous  to  the  power  displayed  in  making  water  flow  from  a 
solid  rock,  and  life  return  to  a  dead  body  in  the  grave.  The  con- 
version of  Paul  demonstrates  the  immediate  agency  of  God,  "  who 
quickeneth  the  dead,  and  calleth  those  things  which  be  not  as 
though  they  were." 

In  the  third  place,  this  event  affords  a  striking  illustration  of  the 
grace  of  God,  or  of  the  free,  unconditional  exercise  of  his  mercy. 
It  elucidates  and  confirms  the  doctrine,  that  salvation  is  not  of  works, 
but  of  grace.  Much  has  been  said  concerning  certain  qualifications 
which  a  sinner  must  possess,  that  he  may  be  a  proper  object  of  the 
favour  of  his  Maker  ;  but  to  this  idea  the  case  before  us  gives  no 
countenance.  In  Paul,  at  the  time  of  his  conversion,  there  was  no 
qualifications,  which  could  recommend  him  to  divine  mercy,  or 
render  it  congruous  and  equitable,  that  it  should  be  extended  to  him 
in  preference  to  others.  He  was  actuated,  in  a  high  degree,  by  all » 
those  passions,  which  are  just  objects  of  abhorrence  and  punish- 
ment, pride,  rage,  enmity  to  the  truth,  and  implacable  hatred  against 
good  men.  There  was  no  relenting  of  heart,  nor  so  m.uch  as  a 
doubt  in  his  mind  with  respect  to  the  propriety  of  his  conduct ;  he 
was  decided  in  his  opposition  to  the  gospel,  and  bent  upon  the  ex- 
tirpation of  it  from  the  earth.  It  was  at  this  moment,  the  most 
unlikely  of  all  to  be  the  season  of  gracious  visitation,  that  Jesus 
whom  he  persecuted,  chose  to  appear,  not  to  punish  but  to  pardon 
his  crimes,  and  to  employ  the  blasphemer  and  persecutor  in  his 
service.  Was  not  Paul,  without  controversy,  saved  by  grace  ? 
And  with  this  example  in  liis  eye,  why  should  any  man,  how- 
ever unworthy,  despair  of  obtaining  salvation,  when  he  seeks  it  by 
faith  ? 

In  the  last  place,  the  conversion  of  Paul  was  sudden  and  com- 
plete. It  may  be  said,  indeed,  of  every  convert,  that  he  passes  at 
once  from  a  state  of  nature  to  a  state  of  grace,  because  a  middle 


LECTURE   XXVin. CHAPTER    XXVI.  385 

State  between  condemnation  and  pardon,  between  the  bondage  of 
sin  and  spii'itual  liberty,  is  inconceivable.  But,  in  most  cases,  theie 
is  a  previous  process,  of  which  the  steps  are  distinctly  marked.  Se- 
rious thoughts  arise  in  the  mind  of  the  sinner ;  remorse  for  past 
offences,  and  fear  of  punishment  disturb  his  peace ;  tears  are  shed, 
and  prayers  are  multiplied  ;  and  the  duties  of  religion  are  diligently 
and  anxiously  performed.  The  conversion  of  Paul,  like  the  crea- 
tion of  light,  was  accomplished  in  an  instant.  He  who  but  a  mo- 
ment before  breathed  threatenings  and  slaughter  against  the  disci- 
ples of  Jesus,  lies  prostrate  before  him,  and  says,  "  Lord,  what  wilt 
thou  have  me  to  do  ?"  This  was  not  the  transient  effect  of  a  fit  of 
terror,  the  deceitful  language  of  distress,  which  is  forgotten  as  soon 
as  the  cause  which  extorted  it  is  removed.  The  sincerity  of  his 
conversion  is  manifest  from  his  subsequent  conduct.  The  convic- 
tion of  the  truth  of  Christianity  which  now  took  possession  of  his 
mind,  lasted  during  the  remainder  of  his  life,  and  called  forth  his 
vigorous  and  well-supported  exertions  in  its  service.  Jesus  Christ 
did  not  appear  to  him,  solely  for  his  own  salvation,  but  to  employ 
him  in  preaching  the  gospel  to  the  nations  of  the  world  ;  and,  ac- 
cordingly, he  gave  him  the  following  commission.  "  But  rise,  and 
stand  upon  thy  feet,  for  I  have  appeared  unto  thee  for  this  purpose, 
to  make  thee  a  minister  and  a  witness  both  of  these  things  which 
thou  hast  seen,  and  of  those  things  in  the  which  I  will  appear  unto 
^thee  ;  delivering  thee  from  the  people  and  from  the  Gentiles,  unto 
whom  now  I  send  thee,  to  open  their  eyes,  and  to  turn  tliem  from 
darkness  to  light,  and  from  the  power  of  Satan  unto  God,  that  they 
may  receive  forgiveness  of  sins,  and  inheritance  among  them  which 
are  sanctified  by  faith  that  is  in  me." 

The  office  with  which  Paul  was  invested  was  of  the  most  hon- 
ourable nature  ;  and  such  it  seems  to  every  Christian.  But,  in  the 
state  of  the  world  at  that  time,  it  subjected  him  to  the  contempt  and 
hatred  of  all  classes  of  men.  By  the  Greeks  he  was  accounted  a 
babbler,  and  by  the  Jews  an  apostate  and  a  heretic  ;  and  we  shall, 
perhaps,  form  an  idea  of  his  situation  tolerably  exact,  by  supposing 
it  to  have  been  similar  to  that  of  the  ringleader  of  some  illiterate 
and  enthusiastic  sect  in  our  own  age,  whom  high  and  low,  learned 
and  unlearned,  never  mention  but  in  terms  of  scorn  and  detestation, 
with  this  difference,  however,  that  while  our  laws  protect  every  man 
in  the  exercise  of  his  reUgion,  the  life  of  the  Apostle  was  exposed 
49 


386  LECTURE  XXvm. CHArXER  XXVI. 

to  perpetual  danger.  Paul  was  perfectly  aware  of  the  consequences 
of  accepting  the  office ;  but  he  neither  dechned  it  at  first,  nor  did 
he  afterwards  discover  any  inclination  to  resign  it.  "  Whereupon, 
O  king  Agrippa,  I  was  not  disobedient  unto  the  heavenly  vision  : 
but  showed  first  unto  them  of  Damascus,  and  at  Jerusalem,  and 
throughovit  all  the  coasts  of  Judea,  and  then  to  the  Gentiles,  that 
they  should  repent  and  turn  to  God,  and  do  works  meet  for  repen- 
tance. For  these  causes,  the  Jews  caught  me  in  the  temple,  and 
went  about  to  kill  me.  Having  therefore  obtained  help  of  God,  I 
continue  unto  this  day,  witnessing  both  to  small  and  great,  saying 
none  other  things  than  those  which  the  Prophets  and  Moses  did 
say  should  come  :  that  Chiist  should  suffer,  and  that  he  should  be 
the  first  that  should  rise  from  the  dead,  and  should  show  light  unto 
the  people,  and  to  the  Gentiles."  The  alacrity  with  which  he  en- 
gaged in  the  service  of  Christ,  and  the  undaunted  courage,  which 
he  displayed  in  performing  his  duty,  are  proofs  of  his  full  persua- 
sion of  the  truth  of  the  gospel,  and  of  the  complete  change  of  views 
and  principles  which  he  had  experienced,  in  consequence  of  the  ap- 
pearance of  our  Saviour,  in  the  w^ay  to  Damascus. 

While  the  Apostle  was  relating  the  manner  of  his  conversion, 
and  the  doctrines  which  he  had  since  preached  to  Jews  and 
Gentiles,  he  was  interrupted  by  Festus,  who  exclaimed,  "  Paul,  thou 
art  beside  thyself :  much  learning  doth  make  thee  mad."  If  we 
reflect  upon  the  character  and  circumstances  of  Festus,  we  shall 
not  be  surprised,  that  Paul  appeared  to  him  in  the  light  of  a  mad- 
man. The  governor  was  a  heathen,  who  probably  knew  little 
about  the  Jewish  religion,  and  had  scarcely  heard  of  Christianity, 
before  he  came  into  Judea.  To  such  a  man,  how  strange  must 
every  thing  relative  to  it  have  seemed  !  What  could  he  think  of 
Paul's  miraculous  conversion  !  How  different  from  his  views  of 
religion,  was  the  account  which  the  apostle  gave  of  the  design  of 
his  ministry,  to  open  the  eyes  of  sinners,  to  dehver  them  from  the 
dominion  of  Satan,  and  to  sanctify  tliem  through  faith  ;  and  of  the 
grand  facts  on  which  Christianity  is  founded,  the  death  and  resur- 
rection of  its  Author  !  These  were  subjects  which  the  governor  could 
not  comprehend,  and  which  excited  no  distinct  notions  in  his  mind. 
The  discourse  which  he  had  heard,  seemed  to  be  a  jumble  of 
waking  dreams,  a  collection  of  extravagant  fancies,  more  resembling 
the  ravings  of  an  insane  person,  than  the  thoughts  of  a  man  in 
his  senses.     At  the  same  time,  as  Paul  had  referred  to  the  writings 


LECTURE    XXVin. CHAPTER    XXVI.  387 

of  Moses  and  the  Prophets,  and  had  probably  cited  a  variety  of 
passages  from  them,  Festus  concluded,  that  he  was  a  man  of 
learning,  whose  mind  intense  study  had  disordered,  and  who  was 
bewildered  by  ihe  multitude  of  his  ideas.  "  Much  learning  doth 
make  thee  mad." 

To  this  abrupt  and  indecent  charge  Paul  replied  with  temper 
and  politeness.  He  remembered  the  respect  due  to  the  supreme 
magistrate  of  the  province,  and  displayed  the  meekness,  which  should 
characterise  a  Christian,  upon  every  occasion.  A  passionate  an- 
swer would  have  been  unsuitable  to  his  present  circumstances,  and 
to  the  spirit  of  religion,  which  he  was  endeavouring  to  vindicate 
and  recommend.  "  1  am  not  mad,  most  noble  Festus  ;  but  speak 
forth  the  words  of  truth  and  soberness."  In  support  of  this  asser- 
tion, he  appealed  to  Agrippa.  "  For  the  king  knoweth  of  these 
things,  before  whom  also  I  speak  freely :  f6r  I  am  persuaded  that 
none  of  these  things  are  hidden  from  him  ;  for  this  thing  was  not  done 
in  a  corner."  To  Agrippa,  a  professor  of  the  Jewish  religion,  the 
writings  of  the  Prophets,  which  foretold  the  sufferings  and  glory  of 
:he  Messiah,  were  familiar.  He  could  not  be  ignorant  of  the  his- 
lory  of  Jesus  of  Nazareth,  and  of  the  report  of  his  resurrection, 
which  was  publicly  and  confidently  asserted  by  his  disciples.  He 
had  undoubtedly  heard  of  the  conversion  of  Paul,  which,  whether 
ive  consider  the  character  of  the  man,  or  the  suddenness  of  the 
change,  must  have  been  a  subject  of  general  conversation.  With 
respect  to  both  these  events,  it  was  true,  "  that  this  thing  was  not 
done  in  a  corner."  The  conversion  of  the  Apostle  was  soon  made 
known  by  his  appearance  in  the  character  of  a  preacher  of  the  gos- 
pel ;  and,  besides,  the  men  who  accompanied  him  to  Damascus, 
were  witnesses  of  the  miraculous  interposition  by  which  it  was  af- 
fected. The  resurrection  of  Jesus  was  a  fact  of  public  notoriety. 
The  Roman  soldiers,  who  were  stationed  to  watch  the  sepulchre, 
saw  the  angel  descend,  and  roll  away  the  stone  which  closed  the 
entrance  to  it ;  the  body  could  not  be  found  ;  the  disciples  appeared 
in  the  streets  and  in  the  temple,  affirming  that  their  Master  was 
risen  ;  and  many  miracles  were  performed  in  confirmation  of  their 
testimony.  It  is  an  argument  of  great  weight  in  favour  of  the 
gospel,  that  it  was  pubhshed  at  the  time,  when  the  events  which  it 
records,  are  said  to  have  happened  ;  that  it  was  submitted  to  the 
examination  of  those,  who,  had  it  been  a  human  contrivance,  could 
have  easily  convicted  it  of  imposture  ;  and  that  it  stood  this  severe 


S88  LECTURE  XXVin. CHAPTER  XXVI 

test,  and  prevailed,  in  circumstances  which  would  have  proved  fatai 
to  every  thing  but  truth. 

After  this  indirect  appeal  to  Agrippa,  Paul  turns  from  Festus  to 
the  king  himself.  "King  Agrippa,  believest  thou  the  Prophets?  I 
know  that  thou  believest."  Agrippa  and  all  the  Jews,  believed  that 
the  Prophets  were  divinely  inspired,  and  consequently,  that  their 
predictions  should  be  punctually  fulfilled.  But,  no  man  who  held 
this  belief,  and  understood  tlie  prophetical  writings,  could  refuse  to 
acknowledge  Jesus  to  be  the  Messiah,  because  his  character  and 
the  events  of  his  hfe  are  so  clearly  described  in  them.  The  argu- 
ment from  prophecy  was  sufficient  for  the  conviction  of  the  Jews ; 
and  accordingly,  we  observe,  that  the  mind  of  Agrippa  was  strongly 
affected  by  it.  He  said  to  Paul,  "  Almost  thou  persuadest  me  to  be 
a  Christian." 

It  is  evident,  that  in  this  summary  of  his  speech,  Luke  merely 
gives  an  account  of  the  general  source,  from  which  the  arguments 
were  drawn.  Paul  had  endeavoured  to  show  the  exact  correspond- 
ence between  ancient  prophecy  and  the  history  of  our  Saviour ;  and 
Agrippa  acknowledged  that  there  was  such  a  degree  of  probability 
in  the  reasoning,  as  almost  induced  him  to  admit  the  conclusion, 
that  Jesus  was  the  Christ.  But  he  stopped  here,  either  because  his 
humble  life  and  ignominious  death  were  contrary  to  the  notions  of 
the  pomp  and  splendour  of  the  Messiah  and  his  kingdom,  which  a 
Jew  was  accustomed  to  entertain  ;  or  because  he  was  restrained,  by 
worldly  considerations,  from  candidly  declaring  his  sentiments.  The 
remains  of  his  Jewish  prejudices,  or  a  dread  of  the  consequences,  if 
he  should  avow  his  convictions,  and  embrace  Christianity,  arrested 
his  progress.  It  would  have  been  no  easy  matter,  in  that  age,  for 
a  king  to  profess  the  despised  and  offensive  doctrine  of  the  cross. 
The  rage  of  the  Jews  against  him  would  have  been  without  bounds ; 
and  he  would  have  incurred  the  displeasure  of  the  Roman  emperor, 
and  probably  have  been  degraded  from  his  royal  honours.  What- 
ever was  the  motive  which  prevented  him  from  becoming  an  entire 
convert  to  the  religion  of  Christ,  his  conscience  compelled  him  to 
acknowledge,  that  there  were  strong  presumptions  of  its  truth. 

The  reply  of  the  Apostle  breathes  the  spirit  of  benevolence,  by 
which  a  genuine  Christian  is  influenced  even  towards  his  enemies 
"  I  would  to  God,  that  not  only  thou,  but  also  all  that  hear  me  thl« 
day,  were  both  almost,  and  altogether  such  as  I  am,  except  thes€ 
bonds."      This  wish  or  prayer  might  have  seemed  ridiculous  tc 


LECTURE   XXVIII. — CHAPTER    XXVI.  389 

those,  who  considered  only  the  external  circumstances  of  the  Apos- 
tle, a  poor  man  and  lightly  esteemed,  precluded  by  his  character  and 
profession  from  the  pleasures  of  the  world,  and  constantly  exposed 
to  its  most  formidable  evils.  But  Paul  makes  an  exception  of  the 
chain  with  which  he  was  bound.  He  was  content  to  be  a  soHtary 
sufferer,  and  desirous  that  his  hearers  should  participate  in  his  ad- 
vantages, without  having  a  share  in  his  troubles.  He  would  have 
rejoiced  to  see  them  all  enjoying  the  peace  which  dwelt  in  his  own 
bosom,  the  consolation  by  which  he  was  sustained,  and  the  blessed 
hope,  which  cheered  him  in  the  dark  scenes  of  adversity,  and  makes 
even  the  valley  of  death  shine  with  celestial  light.  The  best  prayer 
which  a  Christian  can  offer  up  for  another  man,  is,  that  he  may  be 
associated  with  him  in  his  spiritual  privileges.  Let  the  men  of  the 
world  wish  health,  long  hfe,  riches,  and  honours  to  their  friends. 
These  are  the  only  blessings  of  which  they  know  the  value ;  and 
if  they  sincerely  desire  others  to  be  as  happy  as  themselves,  pos- 
sessed of  all  the  good  things  which  they  so  much  esteem,  what  more 
can  we  expect  from  them  ?  He  who  has  tasted  the  higher  plea- 
sures of  religion,  will  wish  that  grace,  mercy,  and  peace  may  be 
multiplied  to  those  in  whom  his  heart  is  iaterested.  He  will  say 
with  the  generous  spirit  of  Paul,  "  May  God  make  them  what  his 
grace  has  made  me,  and  much  better !  May  they  have  all  my 
joys,  without  any  of  my  sorrows  !" 

Wlien  Paul  had  closed  his  defence,  his  judges  withdrew,  and 
having  consulted  together,  were  unanimously  of  opinion,  that  he 
had  done  nothing  "  worthy  of  death  or  of  bonds."  Agrippa  was 
almost  convinced  of  the  truth  of  Christianity ;  and  Festus  regarded 
it  as  a  harmless  superstition.  There  was  nothing,  therefore,  to  hin- 
der him  from  being  set  at  liberty  but  his  appeal  to  the  emperor, 
which,  perhaps,  he  had  not  power  to  withdraw,  and  an  inferior 
court  could  not  set  aside.  We  may,  therefore,  be  disposed  to  regret 
that  Paul  had  made  this  appeal,  as  he  might  have  been  immediately 
dismissed  from  the  bar  of  Festus,  and  have  returned  to  the  free  ex- 
ercise of  his  Apostolical  office,  which  had  been  so  long  interrupted. 
It  is  evident,  however,  that  it  was  a  measure  absolutely  necessary 
at  the  time,  to  preserve  him  from  falling  into  the  hands  of  the  Jews, 
who  were  resolved  upon  his  destruction.  By  the  Head  of  the 
Church,  it  was  overruled  as  the  occasion  of  sending  him  to  Rome, 
the  centre  of  concourse  to  all  the  nations  of  the  earth,  where  he 
preached  the  gospel,  which  he  had  already  published  in  many  of 


390  LECTURE   XXVllI. CHAPTER   XXVI. 

the  chief  cities  of  the  empire  ;  and  while  this  journey  was  subser- 
vient to  the  interests  of  rehgion,  it  was  attended  with  no  worse  con- 
sequence to  himself  than  his  continuance  for  some  time  longer  hi 
bonds. 

This  chapter  would  furnish  a  variety  of  useful  remarks ;  but  I 
shall  conclude  with  a  few  reflections,  suggested  by  the  impression 
which  the  speech  of  Paul  made  upon  Agrippa.  "Almost  thou 
persuadest  me  to  be  a  Christian."  We  learn  from  this  example, 
that  there  may  be  convictions  of  the  truth,  which  are  prevented 
by  certain  causes  from  terminating  in  conversion ;  or  that  particu- 
lar persons  may  make  such  approaches  towards  religion,  as  in  the 
language  of  our  Saviour,  "  not  to  be  far  from  the  kingdom  of  hea- 
ven," and  yet  may  not  fully  submit  to  its  authority. 

Perhaps,  there  may  be  found,  among  professed  infidels  them- 
selves, some  persons,  the  state  of  whose  minds  much  resembles  that 
of  Agrippa.  They  are  secretly  convinced  that  Christianity  is  true, 
or  the  evidence  in  its  favour  appears  so  strong,  that  they  entertain 
suspicions  and  presumptions  of  its  truth  ;  but  they  are  hindered 
from  pursuing  the  inquiry,  and  avowing  their  sentiments,  by  pride, 
by  the  prevalence  of  corrupt  propensities,  by  a  dread  of  the  re- 
proaches of  their  companions  in  unbelief,  or  by  some  other  base 
consideration,  which  counteracts  the  suggestions  of  conscience. 
Their  hearts  misgive  them,  when  they  seem  to  be  boldest  in  expres- 
sing their  contempt  for  religion,  and  they  tremble  while  they  pretend 
to  set  its  awful  sanctions  at  defiance.  How  unhappy  must  such 
persons  be  !  There  is  a  frequent  and  painful  struggle  in  their 
breasts  between  inclination  and  a  sense  of  duty  ;  they  are  desirous 
to  taste  and  they  venture  to  pluck,  the  forbidden  fruit ;  but  they 
have  not  yet  been  able  to  fully  persuade  themselves,  that  tlie  threat- 
ening is  only  an  imaginary  terror.  Of  religion  they  know  as  much 
as  disturbs  them  in  their  pleasures,  but  not  so  much  as  to  prevail 
upon  them  to  give  their  cordial  consent  to  it.  While  they  hate 
the  hghtand  refuse  to  come  to  it,  lest  their  deeds  should  be  reproved, 
what  a  dreadful  load  of  guilt  do  they  accumulate  ?  No  man  can 
despise  religion  without  sin  ;  but  how  great,  how  inexcusable  is  the 
sin  of  those,  who  affect  to  despise  it,  although  their  hearts  secretly 
bear  witness  to  its  truth  and  excellence  ! 

Again,  Among  the  members  of  the  Church,  there  are  persons, 
who  believe  the  gospel  to  be  true,  and  profess  an  attachment  to  it, 


LECTURE   XXVIII. CHAPTER   XXVI.  391 

but,  at  the  same  time,  are  only  almost  persuaded  to  be  Christians. 
Their  faith  is  a  cold  and  careless  assent,  which  has  little  or  no  in- 
fluence upon  their  hearts.  They  do  not  feel  themselves  interested 
in  religion.  They  hear  its  awful  and  comfortable  doctrines  without 
emotions  of  fear  or  joy  ;  they  observe  its  institutions  without  devout 
affections ;  they  obey  its  precepts  without  any  liking  to  the  duties 
which  they  enjoin.  Conscience  will  not  permit  them  to  do  less  ; 
but  why  are  they  content  with  so  little  ?  If  the  gospel  is  true,  is  it 
not  worthy  of  all  acceptation  ?  If  Jesus  Christ  is  the  Saviour  of 
sinners,  is  he  not  entitled  to  their  highest  gratitude  and  love  ?  Con- 
sider, ye  lukewarm  friends  of  Christianity,  that  if  you  are  not  in 
earnest  about  religion,  it  can  serve  no  valuable  purpose  to  make  a 
profession  of  it.  "  I  would,"  said  our  Lord  to  the  Church  of  Lao- 
dicea,  '•'  thou  wert  cold  or  hot."  He  requires  you  to  take  a  decided 
part,  to  be  either  for  him  or  against  him ;  and  he  W' ould  rather  that 
you  should  openly  avow  your  hostility,  than  that  under  a  show  of 
regard,  you  should  harbour  a  contemptuous  indifference. 

Lastly,  There  is  a  third  class  of  persons,  to  whom  the  words  of 
Agrippa  may  be  applied.  They  have  not  only  the  form,  but  they 
seem  also  to  have  experienced  the  power,  of  religion.  They  trust, 
as  they  flatter  themselves,  in  the  mercy  of  God,  and  hope  for  eter- 
nal life ;  they  take  delight  in  hearing  the  doctrines  and  promises 
of  salvation  ;  they  engage  in  the  exercises  of  devotion  with  fervour, 
and  punctually  perform  many  of  the  common  duties  of  life.  Yet, 
iheir  religion  is  a  false  show  ;  there  is  nothing  real  under  those 
specious  appearances.  They  are  not,  indeed,  deliberate  hypocrites, 
studying  for  fame  or  gain  to  impose  upon  others  ;  but  they  are 
themselves  imposed  upon  by  their  own  feelings.  There  is  no  radi- 
cal change  of  their  principles  ;  they  are  not  new  creatures  in  Christ 
Jesus  ;  they  are  almost,  but  not  altogether  persuaded  to  be  Chris- 
tians. Remember  the  account  given  by  our  Saviour,  in  the  parable 
of  the  sower,  of  some  "  who  receive  the  word  with  joy,  and  con- 
tinue for  a  season,  but  have  no  root  in  themselves."  It,  therefore, 
deeply  concerns  the  professors  of  religion  to  examine  the  emotions 
of  their  minds,  and  the  attainments  which  they  suppose  themselves 
to  have  made,  by  the  criterion  of  Scripture.  No  man  should,  upon 
slight  evidence,  or  by  a  hasty  induction,  produce  a  sentence  in  his 
own  favour.  Let  him  reflect,  that  the  heart  is  deceitful  above  all 
things  ;  and  that  there  may  be  a  strong  movement  of  the  affections, 
and  even  a  reformation  of  the  conduct,  while  it  remains  under  the 


392  LECTURE   XXVni. CHAPTER   XXVI. 

dominion  of  sin.  It  is  by  the  grace  of  God,  that  a  man  becomes 
altogether  a  Christian.  This  new  character  cannot  be  assumed  at 
pleasure,  nor  produced  merely  by  the  force  of  arguments,  and  the 
influence  of  favourable  circumstances.  It  is  the  image  and  super- 
scription of  our  heavenly  Father,  impressed  upon  the  soul  by  his 
own  hand  ;  for  "  we  are  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God." 


LECTURE    XXIX 


PAUL    IN    MALTA.    AND    ROME. 


Chap,  xxviii. 


This  chapter  begins  with  showing  us  Paul  and  his  company 
safely  landed  in  the  Island  of  Melita.     He  had  been  sent  by  sea, 
with  other  prisoners,  to  Italy  ;  and  the  incidents  of  the  voyage  are 
related  in  the  preceding  chapter.     After  stopping  at  several  places, 
and  encountering  adverse  winds,  they  were  overtaken  by  a  tempest, 
which  drove  them  upon  an  unknown  coast,  were  the  vessel  was 
stranded.     Of  this  disaster  Paul  had  given  early  notice,  not  by  his 
skill  in  maritime  affairs,  but  in  consequence  of  a  divine  revelation. 
The  centurion  to  whose  charge  he  was  committed,  was  more  dis- 
posed to  believe  the  master  and  the  owner  of  the  ship,  who  seemed 
to  have  suspected  no  danger ;    and   the  voyage   was  continued. 
When  the  storm  arose,  an  angel  was  sent  to  inform  Paul,  that  the 
lives  of  all  the  company,  consisting  of  sailors,  soldiers,  and  prisoners, 
should  be  preserved.     The  next  day,  he  communicated  this  infor- 
mation, which  was  intended  not  only  to  comfort  his  own  mind,  but 
by  exhibiting  him  as  a  man  who  enjoyed  intercourse  with  Heaven, 
>  recommend  him  to  the  favour  of  the  centurion.     Accordingly,  he 
^^  held  in  such  esteem  by  that  officer,  that  for  his  sake,  he  would 
'^Vrmit  the  soldiers  to  murder  the  prisoners,  as  they  had  proposed 
^°  ^n  order  to  prevent  their  escape.     The  prediction  of  Paul  was 
^^^^'  fulfilled  ;    for,  notwithstanding  the  wreck  of  the  vessel  at 
some  ^-^j^gg  f^Q,^  ji^g  shore,  of  two  hundred  and  seventy-six  per- 
sons, n«.^^  individual  perished,  but  by  different  expedients  they 
^11  g^^^^  to  land. 

It  IS  woi     .  observation,  that  although  Paul  expressly  foretold, 
that  there         ^^  ^^  ^^^^  ^^  ^.^^^  during  the  voyage,  yet  when 
the  sailors  w  .^gj^p^jj^g  j^  escape  by  means  of  the  boat,  he  said 
50 


394  LECTURE    XXIX. CHAPTER   XXVm. 

to  tlie  centurion,  "  Except  these  abide  in  the  ship,  ye  cannot  be 
saved."  How  shall  these  things  be  reconciled  ?  If  God  had  deter- 
mined to  save  Paul  and  his  companions,  should  not  his  purpose 
have  been  accomplished,  whether  the  seamen  had  left  the  ship  or 
had  remained  in  it  ?  Are  the  divine  decrees  dependent  upon  cir- 
cumstances, and  liable  to  be  reversed  by  the  volitions  and  actions 
of  men  ?  The  objection  is  not  peculiar  to  the  present  case,  but  has 
been  advanced  against  the  doctrine  of  predestination  in  all  its  ex- 
tent. If  the  counsels  of  God  are  absolutely  fixed,  it  has  been  said, 
they  will  be  executed,  whatever  may  happen ;  and,  consequently, 
exhortations  to  duty  are  preposterous,  and  the  use  of  means  to  avoid 
one  thing,  and  obtain  another,  is  idle  labour.  The  objection  has  a 
specious  appearance,  which  dazzles  superficial  thinkers  ;  but  it  is 
founded  in  mistake,  or  intentional  misrepresentation.  It  proceeds 
upon  the  idea,  that  the  decrees  of  God  are  determinations  respecting 
certain  ends  or  events,  without  a  reference  to  the  means  ;  and  thus 
it  attributes  a  procedure  to  Him  who  is  wonderful  in  counsel,  which 
would  be  unworthy  of  any  of  his  creatures,  endowed  with  only  a 
small  portion  of  reason.  The  objection  first  separates  things,  which 
cannot,  in  fact,  be  disjoined,  the  means  and  the  end  ;  and  then 
holding  up  the  doctrine  of  the  decrees  in  this  mangled  and  distorted 
light,  pronounces  it  to  be  absurd.  With  whatever  parade  and  con- 
fidence, therefore,  it  has  been  brought  forward,  it  has  no  relation 
to  the  subject,  and  is  only  of  use  to  destroy  an  extravagant  and 
aenseless  theory,  which  has  been  substituted  in  the  room  of  the 
genuine  doctrine  of  Scripture. 

When  God  decreed  an  event,  he,  at  the  same  time,  decreed,  that 
it  should  take  place  in  consequence  of  a  train  of  other  events,  or  as 
the  result  of  certain  previous  circumstances.    Thus,  he  did  not  propos' 
to  save  Paul  and  his  companions  unconditionally,  by  means  of  t' 
seamen  remaining  on  board  to  manage  the  ship,  till  it  shoulr'^^ 
driven  on  the  coast  of  Melita.     In  the  same  manner,  he  h?^^' 
determined  to  save  sinners,  let  them  live  as  they  will ;  but  ^  .  . 
chosen  them  to  salvation,  "  through  the  sanctification  of  t'   ^  ^^ ' 
and  behef  of  the  truth."     To  say,  therefore,  that  unless  ^ 
be  employed,  the  ends  will  not  be  accomphshed,  is  to  \  ^ 

simple  and  self-evident  truth,  that  the  purposes  of  G^' 
fulfilled,  unless  they  be  fulfilled.     Had  Paul  and  hb^  God  wouU 
preserved  without  the  aid  of  the  sailors,  the  dec;  . 
not  have  been  executed  ;  nor  would  it  be  execut  ^ 


LECTURE   XXIX. CHAPTER    XXVIII.  395 

ble  for  a  sinner  to  escape  eternal  perdition,  without  faith  and  re- 
pentance. The  same  event  is  supposed  in  both  cases  ;  but  it  is 
effected  in  a  different  way  from  what  God  had  ordained  Let  us  al- 
ways remember,  that  the  means  make  a  part  of  the  divine  decrees 
as  well  as  the  end.  The  system  of  things  is  like  a  chain  composed 
of  many  links,  upon  each  6f  which  the  union  and  consistence  of 
the  chain  depend.  If  one  link  were  broken,  the  chain  would  be 
destroyed.  This  view  of  the  decrees  of  God  does  not  make  them 
dependent  upon  the  mutable  will  of  man,  and  liable  to  be  frustrated 
by  its  capricious  movements.  Providence  is  not  an  occasional 
interference,  but  a  constant  agency  of  the  Creator,  directing  and 
controlling  events  in  subservience  to  his  own  designs,  and,  at  the 
same  time  preserving  inviolate  the  nature  of  his  creatures.  The 
hearts  of  men  are  in  the  hand  of  the  Lord,  who  turns  them  as  the 
rivers  of  water,  without  infringing  their  liberty.  None  of  his  pur- 
poses, therefore,  can  be  defeated,  because  the  means  of  carrying 
them  into  effect  are  provided,  and  will  be  brought  into  operation, 
in  the  proper  season.  The  importance  of  the  subject  will  jus- 
tify these  remarks,  although  they  have  detained  us  from  enter- 
ing upon  the  consideration  of  the  passage,  which  it  is  the  design  of 
the  present  Lecture  to  explain. 

"  And  when  they  were  escaped,  they  knew  that  the  island  was 
called  Melita."  There  were  two  islands  bearing  this  name  in  an- 
cient times ;  the  one  belonging  to  Dalmatia,  and  the  other  lying  in 
the  Mediterranean,  between  Sicily  and  Africa.  The  course  which 
Paul  was  steering,  and  several  circumstances  in  the  history  of  his 
voyage,  has  given  currency  to  the  common  opinion,  that  the  island 
upon  which  he  was  shipwrecked,  was  Malta,  which  has  lately  at- 
tracted our  notice,  as  the  scene  of  our  military  operations,  and  is 
now  a  part  of  the  British  dominions.*  The  tradition  of  the 
country  favours  this  opinion  ;  and  the  inhabitants  still  show  a 
place  upon  their  coast,  which  they  call  "  the  port  or  haven  of  St. 
Paul." 

The  island  was  originally  peopled  by  strangers  from  Africa  or 
Phenicia.     If  the  term,  barbarous,  is  used  to  denote  a  people  rude 


*  Bochart,  Phaleg.  part  ii.  lib.  i.  cap.  26.  It  is,  however,  the  opinion  of  some  learned 
men,  that  it  was  the  other  island,  called  Melita  lUyrica,  and  situated  in  the  Hadriatic. 
within  the  limits  of  which  Blalta  cannot  be  properly  included. 


396  LECTURE    XXIX. — CHAPTER   XXVIH. 

and  uncivilized,  it  could  not  be  justly  applied  to  the  inhabitants  of 
Malta  ;  but  Luke  seems,  on  this  occasion,  to  have  adopted  the  style 
of  the  Greeks,  who  called  those  barbarians  who  did  not  speak  their 
language,  and  gave  this  appellation  to  the  Egyptians  and  Indians 
who  were  as  learned  as  themselves,  and  to  the  Persians,  in  whose 
mighty  empire  laws  were  established,  and  the  arts  of  life  flourished. 
In  the  present  case,  however,  the  epithet  is  not  expressive  of  con- 
tempt ;  for  the  historian  immediately  remarks,  to  the  honour  of 
those  islanders,  "  that  they  showed  Paul  and  his  company  no  little 
kindness  :  for  they  kindled  a  fire,  and  received  them  every  one,  be- 
cause of  the  present  rain,  and  because  of  the  cold."  Pity  was  ex- 
cited by  their  sufferings,  and  what  unaffected  hospitality  could  do 
to  alleviate  them,  was  cheerfully  done. 

While  the  inhabitants  of  Malta  were  sympathizing  with  the  un- 
fortunate strangers,  their  attention  was  directed  to  Paul,  by  a  very 
extraordinary  incident.  "  And  when  Paul  had  gathered  a  bundle 
of  sticks,  and  laid  them  on  the  fire,  there  came  a  viper  out  of  the 
heat,  and  fastened  on  his  hand.  And  when  the  barbarians  saw 
the  venomous  beast  hang  on  his  hand,  they  said  among  themselves, 
No  doubt  this  man  is  a  murderer,  whom,  though  he  hath  escaped 
the  sea,  yet  vengeance  suffereth  not  to  live."  The  conclusion  was 
such  as  would  naturally  occur  to  persons,  persuaded  that  a  mo- 
ral government  is  exercised  over  mankind,  but  whose  views  were 
not  corrected  and  enlarged  by  Scripture,  or  by  accurate  observation 
and  extensive  experience.  They  were  right  in  believing,  that  God 
who  knows  the  actions  of  men  will  recompense  them  according  to 
their  desert,  and  that  he  sometimes  interposes,  in  a  visible  manner, 
to  punish  atrocious  crimes.  But,  they  erred  in  supposing  such  in- 
terpositions to  be  so  regular,  as  to  afford  certain  grounds  for  inter- 
preting the  design  of  every  calamitous  event.  When  a  viper  issuing 
from  the  fire  fixed  upon  Paul's  hand,  they  immedately  inferred  that 
he  was  a  murderer,  whom  the  vengeance  of  Heaven  had  overtaken. 
They  were  more  ready  to  consider  him  as  a  criminal,  because  he 
was  a  prisoner  ;  and  they  probably  charged  him  with  murder,  be- 
cause it  has  been  observed,  that  of  all  crimes,  it  most  rarely  escapes 
with  impunity.  They  did  not  reflect  that  this  world  is  not  the 
place  of  retribution  ;  that  although  there  are  occasional  manifesta- 
tions of  justice,  the  exercise  of  it  is  for  the  most  part  delayed  ;  that 
notorious  transgressors  sometimes  live  long,  and  die  in  peace  ;  and 
that  the  lot  of  good  men  is  often  full  of  affliction  and  sorrow. 


LECTURE  xxrx. — CHAPTER  xxvni.  397 

These  reflections,  which  arise  from  a  very  slight  view  of  human 
Jife,  seem  not  to  have  occurred  to  the  unenhghtened  inhabitants  of 
Malta.  How  great  was  their  surjjrise,  when  they  saw  Paul  shake 
off  the  viper  into  the  fire  ;  and  having  expected  "  that  he  should 
have  swollen,  or  fallen  down  dead  suddenly,  they  perceived  no 
harm  come  to  him  ?"  They  were,  no  doubt,  well  acquainted  with 
the  properties  of  the  animal,  and  had  frequently  observed  the  dele- 
terious effects  of  its  poison.  But,  they  did  not  know,  that  this  man 
was  a  servant  of  the  Lord  of  the  universe,  who  had  said  concerning 
those  who  believed,  "  that  they  should  take  up  serpents,  and  that 
if  they  drank  any  deadly  thing,  it  should  not  hurt  them."  Aston 
ished  at  the  event,  they  passed  from  one  extreme  to  another,  and 
concluded  that  Paul  was  a  God.  Those  poor  heathens,  who  had 
long  been  accustomed  to  believe  that  their  Deities  sometimes  as- 
sumed the  human  form,  supposed  him  to  be  one  of  them,  who,  for 
some  unknown  reason  had  descended  to  the  earth.  We  see  in  this 
instance,  a  true  picture  of  man,  who  judges  by  appearances  and 
equivocal  signs,  and  changes  his  opinions  as  often  as  the  scene 
around  him  fluctuates.  If  he  has  pronounced  a  first  sentence  rashly, 
the  second  is,  perhaps,  more  foohsh  and  extravagant.  Paul  was 
not  a  murderer  ;  but  he  was  still  less  a  God.  He  was  only  a  min- 
ister of  Jesus  Christ,  who  had  destined  him  to  important  services, 
and  honoured  him  with  his  particular  protection. 

We  are  informed  of  other  miracles,  which  Paul  performed  during 
his  stay  in  the  island.  "  In  the  same  quarter  were  possessions  of 
the  chief  man  of  the  island,  whose  name  was  Publius,  who  re- 
ceived us,  and  lodged  us  three  days  courteously.  And  it  came  to 
pass,  that  the  father  of  Publius  lay  sick  of  a  fever,  and  of  a  bloody 
flux  :  to  whom  Paul  entered  in,  and  prayed,  and  laid  his  hands  on 
him,  and  healed  him.  So  when  this  was  done,  others  also  Avhich 
had  diseases  in  the  island,  came  and  were  healed."  The  first  mir- 
acle had  so  astonished  the  ignorant  inhabitants,  that  they  supposed 
Paul  to  be  a  God  ;  but  this  honour  he  would  reject  with  indignant 
zeal.  We  have  seen  in  what  manner  he  and  Barnabas  acted, 
when  the  inhabitants  of  Lystra  having  fallen  into  the  same  mis- 
take, on  a  similar  occasion,  were  preparing  to  offer  sacrifice  to  them, 
in  the  characters  of  Jupiter  and  Mercury.  The  Apostle  was,  no 
doubt,  equally  careful  to  undeceive  the  Maltese,  and  to  instruct  thera 
in  the  knowledge  of  the  Creator,  who  alone  is  God,  and  is  exclu- 
sively entitled  to  religious  worship.     There  was,  however,  an  infe- 


393  LECTURE   XXIX — CHAPTER  XXVIII. 

rior  honour  due  to  the  Apostles,  which  the  miracles  were  the  means 
of  procuring-.  By  these  they  were  pointed  out  as  the  servants  of 
God,  who  had  a  claim  not  onlj  to  the  offices  of  friendship  from 
those  with  whom  they  conversed,  but  also  to  respectful  attention 
and  implicit  faith,  when  they  professed  to  deliver  his  will.  Miracles 
were  not  designed  to  aggrandize  them  as  men,  but  as  ministers 
of  the  Messiah,  to  authenticate  their  commission,  and  to  convince 
both  Jews  and  Gentiles,  that  they  should  act  a  safe  and  prudent 
part,  in  submitting  to  them  as  their  guides  in  religion.  To  this 
purpose  they  faithfully  devoted  their  supernatural  powers,  never,  in 
a  single  instance,  employing  them  to  draw  admiration  to  themselves, 
or  to  promote  their  secular  interests.  Notwithstanding  the  silence 
of  the  history,  we  may  confidently  affirm,  that  Paul  made  the  mira- 
cles which  he  performed  in  Malta,  subservient  to  the  cause  of  Christ. 
A  man  so  eager  to  do  good,  who,  although  a  prisoner,  does  not 
seem  to  have  been  under  restraint,  would  not  remain  inactive  during 
the  three  months  which  he  spent  in  the  island  ;  and  as  his  wonder- 
ful works  had  gained  him  the  favour  of  the  people,  he  enjoyed  a 
very  favourable  opportunity  to  instruct  them  in  the  knowledge  of 
the  gospel.  And  thus,  what  we  should  call  an  accidental  event, 
the  shipwreck  of  Paul  upon  an  unknown  coast,  was  overruled  by 
Providence  as  the  occasion  of  introducing  Christianity  into  Malta, 
where  it  still  exists  in  the  corrupted  form,  which  it  has  assumed  in 
countries,  subject  to  the  authority  of  the  Pope. 

The  kindness  which  the  inhabitants  showed  to  the  strangers, 
who  had  escaped  the  perils  of  the  sea,  when  they  were  first  cast 
upon  their  coast,  was  continued  to  Paul  and  his  friends,  from  re- 
spect to  his  character,  and  gratitude  for  the  favours  which  they  had 
received  from  him.  "  Who  also  honoured  us  with  many  honours, 
and  when  we  departed  they  laded  us  with  such  things  as  were  ne- 
cessary." When  our  Lord  conferred  miraculous  powers  upon  the 
Apostles,  he  enjoined  a  free  and  generous  exercise  of  them.  They 
were  not  to  set  a  price  upon  their  cures,  but  to  heal  the  sick,  and 
cast  out  devils,  without  demanding  or  expecting  a  reward.  By  this 
injunction,  however,  they  were  not  restrained  from  accepting  the 
gifts  which  should  be  presented  to  them,  by  those  who  esteemed 
them  "  for  their  work's  sake."  It  was  reasonable,  that  they  should 
be  recompensed  by  the  persons  to  whom  they  devoted  their  time 
and  labour  ;  and  a  man  of  the  purest  generosity,  who  would  scorn 
a  bribe  as  the  motive  to  his  duty,  will  be  pleased  with  tokens  of 


LECTURE    XXIX. CHAPTER   XXVIII.  399 

affection  from  the  objects  of  his  beneficence,  and  estimate  them 
far  above  the  value  which  sordid  self-interest  would  attach  to 
them. 

When  winter  was  past,  and  the  season  became  favourable  for  the 
prosecution  of  their  voyage,  the  centurion  with  the  prisoners  under 
his  care,  sailed  from  Malta,  in  a  ship  of  Alexandria  ;  and  having 
passed  the  island  of  Sicily,  arrived  at  Puteoli,  a  city  of  Italy,  not 
far  distant  from  Naples.  From  this  place  Paul  proceeded  to  Rome 
by  land.  In  the  way  he  was  met  by  some  Christians  from  that 
city,  who,  having  heard  of  his  appoach,  went  to  meet  him  as  far 
as  Appii  Forum,  and  the  Three  Taverns,  two  cities  at  the  respec- 
tive distances  of  fifty,  and  thirty  miles  from  the  capital.  They 
had  probably  never  seen  the  Apostle,  but  they  had  heard  his  fame, 
and  enjoyed  the  benefit  of  his  instructions  ;  for  he  had  sent  an 
Epistle  to  their  Church,  which  makes  a  part  of  the  sacred  canon 
of  the  New  Testament.  The  present  circumstances  of  Paul  were 
not  calculated  to  induce  strangers  to  court  an  acquaintance  with 
him.  Associated  with  a  number  of  prisoners  who  were  accused  of 
different  crimes,  he  was  on  his  way  to  the  tribunal  of  Nero,  by 
whose  sentence  he  might  be  deprived  of  his  life.  No  honour  could 
result  from  a  connexion  with  such  a  man  ;  and  his  friends  might 
be  involved  in  trouble  and  danger,  by  the  suspicion  and  jealousy  of 
government.  But,  it  was  the  glory  of  the  disciples  of  Jesus  in  those 
early  ages,  that  they  were  united  in  the  bonds  of  affection,  which 
the  severest  trials  were  not  able  to  dissolve.  They  did  not  selfishly 
and  pusillanimously  abandon  him,  who  was  singled  out  to  encounter 
the  hostility  which  the  world  entertained  against  them  all.  They 
gathered  around  him  in  the  hour  of  adversity,  to  sustain  his  cour- 
age, and  to  alleviate  his  sorrows,  by  their  presence  and  their  coun- 
sels. When  Jesus  Christ  was  sick  and  in  prison,  in  the  persons  of 
his  faithful  servants,  they  accounted  it  both  a  duty  and  a  privilege 
to  visit  him. 

This  unexpected  visit  had  an  agreeable  effect  upon  the  mind  of 
the  Apostle.  "  When  he  saw  them,  he  thanked  God,"  Avho  had 
disposed  those  brethren  to  show  him  kindness  in  the  time  of  dan- 
ger ;  "  and  he  took  courage,"  or  felt  his  resolution  confirmed  in  the 
prospect  of  the  troubles,  which  might  befal  him  in  Rome.  "  Iron 
sharpeneth  iron,  so  a  man  sharpeneth  the  countenance  of  his  friend." 
By  the  simple  presence  and  approving  looks  of  his  friends,  as -well 
as  by  their  exhortations,  a  sufferer  shall  be  sustained,  in  the  severest 


400  LECTURE   XXIX. CHAPTER   XXVIII. 

trials  of  his  patience  and  fortitude.  As  it  is  a  common  cause,  in 
which  Christians  are  embarked,  every  man  is  bound  to  contribute 
to  its  success  by  his  personal  exertions  when  they  are  wanted,  or 
by  supporting  his  brethren  who  are  actually  engaged  in  the  conflict , 
and  there  is  not  a  saint  of  the  highest  order,  who  may  not  be  as- 
sisted by  the  prayers  and  counsels  of  those,  who  are  much  inferior 
to  him  in  talents  and  attainments.  The  courage  of  the  great  Apos- 
tle of  the  Gentiles  was  invigorated,  by  the  presence  of  some  private 
Christians  from  Rome. 

Upon  his  arrival  in  the  city,  the  centurion  delivered  the  prisoners 
to  the  captain  of  the  guard,  or  the  commander  of  the  pretorian 
bands,  which  were  stationed  in  Rome,  to  guard  the  person  of  the 
emperor,  and  to  retain  that  mighty  capital  in  subjection.  But,  Paul 
was  permitted  to  dwell  by  himself,  or  as  we  learn  from  the  thirtieth 
verse,  in  a  house  which  he  had  hired.  This  favour  was  probably 
obtained  by  the  intercession  of  the  centurion,  who  had  conceived  a 
friendship  for  him,  and  would  be  more  readily  granted,  because  he 
had  not  come  to  Rome  properly  in  the  character  of  a  criminal,  but 
rather  as  a  man,  v/ho  had  been  compelled  to  appeal  to  Cesar,  by 
the  injustice  of  his  countrymen.  He  was  attended  by  a  soldier  to 
whom  he  seems  to  have  been  fastened,  according  to  the  custom  of 
the  Romans,  by  a  chain  fixed  to  the  right  hand  of  the  prisoner,  and 
the  left  hand  of  his  guard.  "  For  the  hope  of  Israel,"  he  says  I  am 
bound  with  this  chain." 

These  words  were  addressed  to  the  chief  men  of  the  Jews,  whom 
Paul  had  called  together  three  days  after  his  arrival  in  Rome. 
"  And  when  they  were  come  together,  he  said  unto  them.  Men  and 
brethren,  though  I  have  committed  nothing  against  the  people  or 
customs  of  our  fathers,  yet  was  I  delivered  prisoner  from  Jerusalem 
into  the  hands  of  the  Romans,  who,  when  they  had  examined  me, 
would  have  let  me  go,  because  there  was  no  cause  of  death  in  me. 
But  when  the  Jews  spake  against  it,  I  was  constrained  to  appeal 
unto  Cesar,  not  that  I  had  ought  to  accuse  my  nation  of  For  this 
cause,  therefore,  have  I  called  for  you,  to  see  you  and  to  speak  with 
you:  because  that  for  the  hope  of  Israel  I  am  bound  with  this 
chain."  It  was  evidently  the  design  of  this  speech,  to  remove  the 
prejudices  which  the  Jews  might  have  conceived  against  him,  that 
they  might  be  prepared  to  listen  patiently,  when  he  pleaded  in  de- 
fence of  Christianity.  He  had  not  violated  the  laws  of  his  country, 
nor  was  it  his  intention  to  accuse  his  own  nation  to  the  emperor. 


LECTURE  XXIX. — CHAPTER  XXVUI.  401 

The  appeal  proceeded  simply  from  a  regard  to  his  personal  safety ; 
his  innocence  had  been  declared  by  the  Roman  governors  of  the 
province  of  Judea ;  and  the  true  cause  of  his  present  confinement, 
as  well  as  of  his  past  sufferings,  was  his  faith  in  the  Messiah,  whose 
advent  they,  and  their  brethren  in  every  region  of  the  earth,  were 
inxiously  expecting. 

The  Jews  answered,  "  We  neither  received  letters  out  of  Judea 
ccncerning  thee,  neither  any  of  the  brethren  that  came,  showed  or 
spake  any  harm  of  thee."  It  is  surprising  that  the  priests  and  elders 
at  Jerusalem,  who  persecuted  Paul  with  implacable  hostility,  had 
not  endeavoured  by  letters  or  messengers,  to  prejudice  their  brethren 
in  Rome  against  him.  As  their  sentiments  had  not  undergone  a 
change  in  his  favour,  their  silence  may,  perhaps,  be  accounted  for, 
by  the  want  of  an  opportunity  to  send  information  to  Rome,  in  con- 
sequence of  the  lateness  of  the  season,  when  Paul  set  out  on  his 
voyage.  "  But  we  desiie,"  they  add,  "  to  hear  of  thee  what  thou 
thinkest :  for  as  concerning  this  sect,  we  know  that  every  where  it 
is  spoken  against."  Christianity  made  its  first  appearance  under 
the  disadvantage,  of  a  bad  name,  which  was  principally  owing  to 
the  malignant  industry  of  the  Jews,  as  we  learn  from  an  ancient 
writer,  who  informs  us,  that  they  sent  messengers  from  Jerusalem  to 
their  synagogues  in  foreign  countries,  announcing  that  an  impious 
and  lawless  sect  had  been  formed  by  a  certain  impostor,  Jesus  of 
Galilee.*  No  means  were  neglected  to  repress  what  they  considered, 
or  aflfected  to  consider,  as  a  pestilent  heresy.  But,  while  the  malice 
of  the  Jews  was  chiefly  to  be  blamed  for  the  unfavourable  character 
which  was  attached  to  Christianity,  truth  requires  us  to  add,  that 
the  Gentiles  were  fully  disposed  to  adopt  and  circulate  their  slanders, 
and  to  load  our  holy  religion  with  other  opprobrious  charges,  in- 
vented by  themselves.  These  are  recorded  and  completely  refuted 
by  the  Fathers.  "  The  sect  was  every  where  spoken  against." 
What  other  fate  could  it  expect !  It  oflfended  the  prejudices  of  men 
of  all  religions  ;  it  condemned  their  vices,  and  even  many  of  their 
virtues  ;  it  taught  doctrines  from  which  corrupt  reason  revolted  ;  it 
enjoined  duties,  to  which  the  depraved  heart  was  unwilling  to  sub- 
mit. It  was  received,  therefore,  with  a  general  outcry,  like  the 
screams  of  the  birds  of  night,  when  the  light  which  they  abhor, 
bursts  into  their  dark  and  foul  habitations. 


•  Just.  Martyr.  Dialog,  cum  Tryph. 

51 


402  LECTURE    XXIX. CHArXEE.   XX /III. 

Notwithstanding  the  reports  to  the  disadvantage  of  the  gospel, 
the  Jews,  with  whom  Paul  was  now  conversing,  had  not  come  to  a 
final  determination  to  reject  it.  They  were  willing  to  hear  both 
sides.  Having  seen  it  attacked,  tney  also  wished  to  see  it  defended. 
A  day  being  fixed,  '•  there  came  many  to  him  into  his  lodging  :  to 
whom  he  expounded  and  testified  the  kingdom  of  God,  persuading 
them  concerning  Jesus,  both  out  of  the  law  of  Moses,  and  out  of  the 
Prophets,  from  morning  till  evening."  The  discouse  was  long,  be- 
cause the  subject  was  ample,  much  reasoning  was  necessary,  and 
probably  many  objections  were  proposed.  The  Apostle  "  expounded 
the  kingdom  of  God,"  or  explained  the  nature  of  the  new  dispen- 
sation of  rehgion,  and  proved  that  Jesus  was  the  Christ,  by  testimo- 
nies from  the  law  of  Moses,  and  the  prophetical  writings.  In  an 
address  to  the  Jews,  no  other  mode  of  proof  could  have  been  at- 
tempted v.'ith  propriety.  If  an  appeal  had  been  made  to  the  evidence 
of  miracles,  they  would  have  replied,  that  their  law  expressly  for- 
bade them  to  hearken  to  a  Prophet,  who  should  endeavour,  by  signs 
and  wonders,  to  entice  them  from  the  religion  of  their  fathers.  I 
do  not  mean,  that  there  was  any  defect  in  this  evidence,  which  that 
of  prophecy  was  necessary  to  supply.  It  was  by  the  miracles 
of  the  Apostles,  that  the  Gentiles,  who  did  not  know  the  books  of 
the  Prophets,  were  convinced.  But,  since  God  had  provided  another 
species  of  proof,  in  the  harmony  between  the  old  and  the  new  dis- 
pensation, and  had  directed  the  Jews  to  look  for  it,  no  reasoning,  in 
which  this  essential  part,  was  omitted,  could  have  justified  them  in 
receiving  the  gospel  as  a  divine  revelation.  It  was  necessary  to  de- 
monstrate, that  Jesus  of  Nazareth  was  the  person  whose  character 
and  actions  are  described  by  Moses,  David,  and  Isaiah  ;  and  that 
his  religion  possessed  all  the  properties  of  the  new  covenant,  which 
God  had  promised  to  make  with  his  people  in  the  latter  days.  Our 
Lord  adopted  this  plan  in  his  discourses  to  the  Jews  ;  and  we  see 
from  many  occurrences  in  this  book,  that  his  ministers  followed  his 
example. 

Among  the  Jews  whom  Paul  addressed,  there  were,  no  doubt 
persons  of  different  dispositions,  and  different  degrees  of  informa 
tion  ;  some,  who  had  considered  the  prophecies  with  more  attention 
than  others  ;  and  some,  who  being  less  prejudiced  against  the  no- 
tion of  a  spiritual  Messiah,  would  not  be  so  averse  to  recognise  him 
in  the  per.-;on  of  the  crucified  Jesus.  At  the  same  time,  it  should 
be  remembered,  that  the  grace  of  God  is  the  efficient  cause  of  the 


LECTURE    XXIX. CHAPTER   XXVUI.  403 

success  of  the  gospel ;  and  that,  while  the  eyes  of  one  man 
are  opened  to  perceive  its  truth,  another  remains  under  the 
blinding  influence  of  corrupt  reason,  and  earthly  affections. 
"  Some  believed  the  things  which  were  spoken,  and  some  believed 
not." 

The  assembly  being  divided,  a  discussion  ensued,  in  which  the 
one  part  maintained  the  doctrine  of  Paul  against  the  other. 
Before  they  separated,  he  reminded  them  of  a  prophecy  in  the  book 
of  Isaiah,  the  application  of  which  to  the  unbelieving  part  of  his  au- 
dience was  obvbus.  From  the  frequent  mention  of  it  in  the  New 
Testament,  and,  in  particular,  from  the  words  of  the  Evangelist 
John,  it  appears  to  have  been  ultimately  intended  to  represent  the 
character  and  conduct  of  the  Jews,  at  the  commencement  of  the 
Christian  dispensation.  It  begins  with  foretelling,  that  they  should 
be  delivered  up,  in  the  righteous  judgment  of  God,  to  a  blinded 
mind^  and  a  hardened  heart ;  or,  at  least,  that  they  should  discover 
the  most  surprising  stupidity  and  insensibility,  so  as  not  to  under- 
stand what  was  plainly  told,  nor  to  see  what  was  placed  before  their 
eyes.  "  Well  spake  the  Holy  Ghost  by  Esaias  the  Prophet,  unto 
our  fathers,  saying.  Hearing  ye  shall  hear,  but  shall  not  understand  ; 
and  seeing  ye  shall  see,  and  not  perceive."  The  exact  fulfilment 
of  this  part  of  the  prophecy,  is  evident  from  their  obstinate  rejection 
of  our  Saviour  as  an  impostor,  notwithstanding  the  splendid  train 
of  miracles,  by  which  his  mission  was  attested,  and  the  manifest 
accomplishment  of  ancient  predictions  in  his  death,  and  the  various 
circumstances  in  his  life.  The  prophecy  goes  on  to  account  for 
their  conduct.  "  For  the  heart  of  this  people  is  waxed  gross,  and 
their  ears  are  dull  of  hearing,  and  their  eyes  have  they  closed ;  lest 
they  should  see  with  their  eyes,  and  hear  with  their  ears,  and  un- 
derstand with  their  heart,  and  should  be  converted,  and  I  should 
heal  them."  This  description  of  their  spiritual  taste  seems  to  be 
taken  from  a  man  addicted  to  gluttony  and  drunkenness,  whose 
mental  faculties  are  benumbed,  whose  very  senses  are  blunted,  and 
who,  oppressed  by  the  effects  of  intemperance,  sinks  into  a  profound 
sleep.  The  unbelief  of  the  Jews  was  not  the  consequence  of  in- 
voluntary and  invincible  ignorance,  but  of  the  predominance  of  sinful 
affections.  They  were  not  willing  to  understand  and  perceive. 
Jesus  Christ,  in  his  humble  form,  had  no  attractions  for  men,  who 
desired  nothing  so  much  ay  tlic  honours  and  pleasures  of  the  world. 
They  would  not,  beheve  that  he  was  the  Messiah,  because  they 


404  LECTURE   XXIX. CHAPTER   XXVllI. 

were  displeased  with  the  ku'^liness  of  his  character,  and  the  spiritual 
salvation  which  he  oflercd  to  bestow.  Hence,  they  are  said  "  to 
have  closed  their  eyes,"  as  a  person  does,  to  whom  the  light  is  offen- 
sive, or  who  wishes  not  to  see  a  disagreeable  object.  The  chief  seat 
of  unbelief  is  the  will.  It  is  not  from  want  of  evidence  that  the 
gospel  is  rejected,  but  from  disinclination  of  heart.  Its  mysterious 
doctrines  would  meet  with  no  opposition  from  our  reason,  if  it  were 
not  prejudiced  and  corrupted  by  our  passions.  In  the  parable  of 
the  marriage  supper,  the  conduct  of  those  who  refused  the  invitation, 
is  ascribed  to  the  influence  of  the  cares  and  enjoyments  of  the  present 
life.  We  have,  then,  before  our  eyes  an  awful  example  of  men, 
who,  by  the  neglect  of  their  privileges,  had  provoked  God  to  with- 
draw his  Spirit,  and  to  leave  them  to  the  uncontrolled  dominion  of 
carnal  affections.  Such  was  the  moral  condition  of  the  Jews  in  the 
Apostolic  age  ;  and  such  it  has  continued  for  more  than  seven- 
teen hundred  years.  It  administers  a  solemn  warning  to  us, 
to  take  heed  lest  we  also  be  hardened  "  through  the  deceitfulness 
of  sin." 

To  this  prophecy  Paul  directed  the  attention  of  the  unbelieving 
Jews,  as  a  subject  of  serious  consideration.  It  was  calculated  to 
alarm  them  all,  and  might,  through  the  blessing  of  God,  rouse  some 
of  them  from  their  spiritual  lethargy,  which  was  an  awful  prognos- 
tic of  eternal  death.  He  concluded  with  a  declaration,  which  was 
always  mortifying  to  the  Jews,  but  which  he  now  made,  not  with 
a  design  to  irritate  them,  but  to  provoke  them  to  jealousy.  When 
better  motives  failed,  the  dread  of  being  superseded  in  their  privi- 
leges, might  render  them  cautious  of  rashly  and  perversely  rejecting 
the  gospel.  Although  they  should  resist  its  evidence,  yet  the 
Gentiles  would  believe,  and  be  admitted  into  the  place  which  they 
had  long  held  in  the  favour  of  God.  "  Be  it  known  unto  you,  there- 
fore, that  the  salvation  of  God  is  sent  unto  the  Gentiles,  and  that 
they  will  hear  it." 

"  And  when  he  had  said  these  words,  the  Jews  departed,  and 
had  great  reasoning  among  themselves."  The  gospel  was  the  sub- 
ject of  their  private  conferences,  in  which  the  arguments  on  both 
sides  were  canvassed.  Those  who  were  convinced  of  its  truth, 
would  be  eager  to  convert  their  unbelieving  brethren  ;  and  we  may 
conceive  the  unbelievers  to  have  been  equally  earnest  to  reclaim 
them  from  heresy.  How  those  reasc"  lings  terminated  we  are  not 
informed  ;  but  it  may  be  presumed,  that  while  some  were  at  last 


LECTURE  XXIX. — CHAPTER  XXVni.  405 

brouglit  to  see  the  Christian  rehgion  to  be  worthy  of  all  acceptation, 
the  effect  of  opposition  upon  others,  was  to  render  them  more  de- 
cided and  obstinate  in  rejecting  it. 

The  chapter  closes  with  a  short  account  of  Paul  during  the  period 
of  his  imprisonment.  He  was  permitted  to  dwell  in  his  own  hired 
house,  to  which  every  person,  who  chose  to  visit  him,  had  access, 
and  to  preach  the  gospel  without  restraint.  Although  the  Apostle 
was  in  chains,  the  word  of  God  was  not  bound.  He  was  likewise 
employed  in  writing  letters  to  the  Churches  in  different  parts  of  the 
world.  The  Epistles  to  the  Ephesians,  the  PhiHppians,  and  the 
Colossians,  and  the  short  letter  to  Philemon,  bear  internal  marks  of 
having  been  composed  during  his  confinement  in  Rome,  Whether 
the  second  epistle  to  Timothy  should  be  dated  from  his  first  or  his 
second  imprisonment,  is  a  question,  about  which  learned  men  are 
not  agreed.  The  Epistle  to  the  Hebrews,  which  is  ascribed  with 
more  probability  to  Paul  than  any  other  person,  seems  to  have  been 
written  after  he  was  loosed  from  his  bonds.  He  was  restored  to 
liberty,  in  consequence  of  a  full  proof  of  his  innocence,  or  through 
the  intercession  of  some  friends  in  the  household  of  Cesar,  who  had 
embraced  the  Christian  religion.  The  accounts  of  the  subsequent 
part  of  his  life,  of  the  places  which  he  visited,  and  the  time  which  he 
spent  in  his  Apostolical  labours,  are,  for  the  most  part,  uncertain  and 
conjectural.  We  know,  however,  that  he  was  again  imprisoned  in 
Rome,  and  in  that  city,  sealed  with  his  blood  the  doctrine  which  he 
had  long  and  faithfully  preached. 

I  have  traced,  as  far  as  any  authentic  records  remain,  the  history 
of  this  illustrious  servant  of  Jesus  Christ,  whose  exertions  in  the 
cause  of  the  gospel,  were  adequate  to  the  high  expectations  which 
might  have  been  entertained,  from  the  extraordinary  manner  in 
which  he  was  called  to  the  Apostolical  oflSce.  By  immediate  reve- 
lation he  was  furnished  with  a  profound  knowledge  of  the  myste- 
ries of  redemption  ;  and  in  natural  abilities  he  was,  perhaps,  supe- 
rior to  his  brethren,  in  supernatural  endowments,  certainly  not 
behind  the  chief  of  the  Apostles.  Transferring  to  the  service  of 
religion  the  activity  and  ardour  of  mind  which  he  inherited  from 
nature,  he  declined  no  labour,  and  shrunk  from  no  danger,  in  en- 
deavouring to  advance  the  glory  of  his  Saviour,  and  the  best  inter- 
ests of  the  human  race.  It  was  his  most  delightful  employment  to 
preach  the  doctrine  of  salvation  by  the  cross,  without  being  at  all 


406  LECTURE    XXIX. CHAPTER   XXVIU, 

discouraged  by  the  ridicule  of  the  Greeks,  and  the  persecuting  zeal 
of  the  Jews.  His  hfe  was  a  hfe  of  faith  upon  the  Son  of  God,  the 
constraining  influence  of  whose  love  he  constantly  felt,  and  whose 
grace  sustained  him  in  a  series  of  duties  and  difficulties,  by  the 
pressure  of  which  the  unassisted  strength  and  courage  of  any  man 
would  have  been  overwhelmed.  The  close  of  his  life  might  seem 
unfortunate  to  those,  who  looked  only  at  his  bodily  sufferings  ;  but 
it  was  cheered  by  the  peaceful  recollections  of  a  good  conscience, 
and  the  triumphant  hope  of  an  everlasting  recompense.  "  I  am 
now  ready  to  be  offered  up,  and  the  time  of  my  departure  is  at 
hand.  I  have  fought  a  good  fight,  I  have  finished  my  course,  I 
have  kept  the  faith.  Henceforth,  there  is  laid  up  for  me  crown  of 
righteousness,  which  the  Lord  the  righteous  judge  shall  give  me  at 
that  day."  In  his  conversion,  he  exhibits  an  instance  of  divine 
grace,  which  should  preserve  the  unworthy  from  despair  ;  in  his 
Apostolical  character,  he  is  a  pattern  to  Christian  ministers  of 
diUgence  and  fidelity,  of  entire  devotedness  to  the  service  of 
the  Saviour,  and  the  most  ardent  love  to  the  souls  of  men  ;  as 
a  willing  martyr  for  religion,  he  inculcates  this  important  lesson 
upon  us  all,  that  the  truth  should  be  dearer  to  us  than  our  lives, 
and  that  we  should  resolve  to  follow  our  Redeemer  to  prison  and  to 
death. 

I  have  now  brought  to  a  conclusion  this  course  of  Lectures  on 
the  Acts  of  the  Apostles.  After  tracing  the  history  of  the  Church, 
from  the  ascension  of  Christ  to  the  meeting  of  the  first  Christian 
Conncil  in  Jerusalem,  I  have  surveyed  the  principal  events  in  the 
life  of  Paul,  to  which  the  subsequent  narrative  confines  our  atten- 
tion. Although  he  seems  to  have  been  "  in  labours  more  abundant," 
yet  we  are  not  to  suppose,  that  the  other  Apostles  were  inactive,  or 
that  their  transactions  furnished  nothing  unworthy  to  be  known.  In- 
vested the  same  commission,  actuated  by  the  same  zeal,  endowed 
with  the  same  supernatural  powers,  and  assisted  by  the  same  Spirit, 
they,  undoul)tedly,  exerted  themsel^ves,  with  unwearied  diligence,  to 
diffuse  the  knowledge  of  the  gospel ;  but,  with  the  exception  of 
some  particulars,  it  has  seemed  good  to  the  Holy  Ghost  to  pass  over 
their  history  in  silence.  After  the  list  of  their  names,  which  is  in- 
serted in  the  first  chapter,  most  of  them  are  never  again  mentioned 
in  any  part  of  these  inspired  memoirs. 

Five  years  are  elapsed  since  this  course  of  Lectures  commenced ; 


LECTURE    XXIX. CHAPTER   XXVllI.  407 

and  five  years  are  no  inconsiderable  portion  of  the  life  of  man. 
At  the  close  of  any  period  of  time,  it  is  our  duty  to  inquire,  whether 
we  have  improved  our  opportunities  and  privileges,  and  what  pro- 
gress we  have  made  in  wisdom  and  holiness.  This  inquiry  is  par- 
ticularly necessary  at  the  conclusion  of  a  series  of  religious  instruc- 
tions, the  professed  intention  of  which  was  to  enlighten  and  purify 
us.  If  these  illustrations  of  the  Apostolical  history  have  accomplished 
the  design  with  which  they  were  dehvered,  you  have  been  led  to 
admire  the  wisdom  and  power  of  Jesus  Christ,  displayed  in  the 
establishment,  the  protection  and  the  enlargement  of  the  Church. 
Your  belief  of  the  divine  origin  of  our  holy  religion  has  been  con- 
firmed by  the  many  proofs  which  you  have  seen,  of  the  presence  of 
God  with  those  who  first  published  it ;  and  your  conviction  of  its 
transcendent  excellence  has  been  strengthened,  by  a  view  of  its 
beneficial  effects  in  reclaiming  mankind  from  idolatry,  and  its  at- 
tendant vices.  You  have  felt  yourselves  animated  Avith  the  same 
contempt  for  the  blandishments  and  terrors  of  the  wolld,  which  so 
strongly  characterised  the  conduct  of  the  primitive  Christians.  You 
have  resolved,  after  their  example,  to  glory  only  in  the  cross  of 
Christ  and  to  consecrate  yourselves  to  his  service.  While  you  be- 
held the  grace  of  God  to  the  Gentiles,  w'hom  he  visited  by  the  min- 
istry of  his  holy  servants,  to  bless  them  through  his  Son,  "  the  desire 
of  all  nations,"  you  have  been  thankful,  that  whether  the  gospel  was 
preached  to  the  inhabitants  of  Britain  by  any  of  the  Apostles,  or 
not,  the  joyful  sound  has  been  heard  in  this  island  ;  and  that,  at 
the  distance  of  seventeen  centuries  from  the  age  in  which  tliey  lived, 
you  reap  the  fruits  of  their  pious  labours. 

Remember,  that  it  is  the  Holy  Spirit  only,  by  whom  the  pen  of 
Luke  was  guided  in  composing  this  history,  and  the  other  sacred 
writers  were  inspired,  who  can  open  your  understandings  to  under- 
stand the  Scriptures,  and  dispose  you  to  receive  the  word  of  God, 
with  reverence  and  love.  May  he  bless  what  has  been  spoken,  ac- 
cording to  his  OAvn  will,  that  our  preaching  and  your  hearing  may 
not  be  in  vain  !  I  conclude  with  the  words  of  Paul  to  the  Church 
of  Thessalonica.  "  Therefore,  brethren,  stand  fast,  and  hold  the 
traditions  which  ye  have  been  taught,  whether  by  word,  or  our  epistle. 
Now,  our  Lord  Jesus  Christ  himself,  and  God  even  our  Father,  which 
hath  loved  us,  and  hath  given  ns  everlasting  consolation,  and  good 
hope  through  grace,  comfort  your  hearts,  and  stablish  you  in  every 
good  word  and  work."     Amen  ! 


17192TB   179 

10-02-03  32180      MS 


BS2625.D547  1857 

Lectures  on  the  Acts  of  the  Apostles. 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00066  9897 


